/ 

INDIAN  NOTES 
&.  MONOGRAPHS 


MATERIAL  CULTURE 
OF  THE  MENOMINI 


.  ^  ^  .  r-^V;     g. 


SKINNER,  ALANS ON 


.INDIAN  NOTES  AND  MONOGRAPHS. 
(Material  Culture  of  the 

Menomlnl  ) 


ISSUED  TO 


SKINTER,  ALANSON 

INDIAN  NOTES  AND  MONOGRAPHS 
(Material  Culture  of  the 
Mencmini ) 


San  Diego  Museum  of  Mart 

SCIENTIFIC  LIBRARY 

Balboa   Park 
San  Diego   I,  California 

LIBRARY  DISCARD 

AUTH.  


MUSEUM    OF    THE    AMERICAN    INDIAN 


AND    MONOGRAPHS 


DATE 


ISSUED  TO 


Lllrary  Bureau  Cat.   No.    1152.2 


INDIAN  NOTES 
AND   MONOGRAPHS 

EDITED  BY  F.  W.  HODGE 


A  SERIES  OF  PUBLICA- 
TIONS RELATING  TO  THE 
AMERICAN  ABORIGINES 


MATERIAL  CULTURE  OF  THE 
MENOMINI 

BY 
ALAXSOX  SKIXXER 


NEW   YORK 

MUSEUM  OF  THE  AMERICAN  INDIAN 

HEYE  FOUNDATION 

1921 


THIS  series  of  INDIAN  NOTES  AND  MONO- 
GRAPHS is  devoted  primarily  to  the  publica- 
tion of  the  results  of  studies  by  members  of 
the  staff  of  the  Museum  of  the  American 
Indian,  Heye  Foundation,  and  is  uniform 
with  HISPANIC  NOTES  AND  MONOGRAPHS, 
published  by  the  Hispanic  Society  of 
America,  with  which  organization  this 
Museum  is  in  cordial  cooperation.  A  list 
of  the  publications  of  the  Museum  will  be 
sent  upon  request. 

Museum  of  the  American  Indian, 

Heye  Foundation, 

Broadway  at  155th  St., 

New  York  City. 


MATERIAL  CULTURE  OF 
THE  MENOMINI 


BY 

ALANSON  SKINNER 


CONTENTS 

PAGE 

Preface 19 

I.  Menomini  Culture  in  General 

Introduction 23 

Religion 28 

The  Mita'win  Origin  Myth 38 

The  Dreamers 41 

Peyote 42 

The  Hereafter 43 

Social  Organization 46 

Tribal  Origin  Myth 4'6 

Gentes  and  Phratries 47 

Thunder  Gens  Names 40 

Government 51 

Birth  and  Naming  Customs 52 

Puberty 54 

Marriage 54 

Games 56 

Two       Hitherto       Unrecorded 

Games. 57 

Sign  Language 58 

Warfare 59 

Societies 64 

The  Mita'win 64 

Medicines  and  Bundles 65 

The  Dreamers 69 

The  Witches'  Society 69 

The  Wa'bano  Cult 71 

The  Je"sako  Cult 71 


INDIAN    NOTES 


M  E  N  O  M  I  X  I    C  U  L  T  U  R  E 


Mitii'wape  and  Te'pape 72 

Thunder  Cult 73 

Buffalo  Dance  Cult 73 

List  of  Ceremonies 74 

Bear  Ceremonies ...  75 

Mythology  and  Folklore 76 

Funeral  Customs 78 

Mourning 81 

II.  Housing 

Origin  of  the  Menomini  Types 83 

The  Winter  Lodge 85 

The  Summer  House 86 

The  Long-house 87 

Construction  of  the  House 88 

The  Winter  Lodge 88 

The  Summer  House  of  Bark —  93 

The  Long-house 99 

The  Fireplace 100 

Further  Details  of  Construction  103 

Situation  of  the  House 105 

Vocabulary 107 

HI.  Dress 

Men's  Attire 109 

Head-dresses -109 

Shirts 113 

Leggings 114 

Breech-cloths 116 

Moccasins 117 

Beaded  Ornaments 118 

Tobacco  Pouches 120 

An  Eagle-feather  Dance-bustle.  121 

Women's  Attire 122 

Head-dress 122 

Costume 124 

Leggings 125 

W'aists...  125 


INDIAN    NOTES 


CONTENTS 


Xecklaces  and  Belts 126 

Articles  of  Common  Use 127 

Personal  Adornment 130 

Modes  of  Wearing  the  Hair.  . . .  130 

Facial  Painting 132- 

Tattooing 133 

Mutilation  of  the  Body 135 

Toilet  Articles 136 

Vocabulary 140 

IV.  Food  and  its  Preparation 

Wild  Rice. 142 

Traditions  of  the  Rice 142 

The  Harvest 143 

Vocabulary 152 

Wild  Potatoes  and  Other  Vegetal 

Foods 152 

Corn  and  its  Preparation 153 

Legend  of  the  Origin  of  Corn. . .  154 

Cultivation 156 

Preparation 157 

Vocabulary 163 

Maple  Sugar 164 

Legend  of  the  Origin  of  Maple 

Sugar 164 

Sugar  Making 165 

Vocabulary ., 172 

Hunting,  Game,  and  Meats 173 

Magic   and  Mythology  of   the 

Chase 173 

Customs  of  the  Chase 180 

The  Feast  of  the  First  Game.  180 

The  Division  of  Game 181 

Deer  Hunting 182 

Bear  Hunting 187 

Other  Game 190 

Cannibalism...                            .  191 


AND    MONOGRAPHS 


MENOMINI    CULTURE 


Methods  of  Preparing  and  Cook- 
ing Meats 1 93 

Paunch  Boiling;  Bark  Kettles  195 

Vocabulary 196 

Fishing 198 

Legend  of  the  Sturgeon 199 

Methods  of  Catching  Fish 200 

Methods  of  Preparing  and  Cook- 
ing Fish 204 

Vocabulary 207 

V.  Means  of  Transportation 

Signs    and    Superstitions    of    the 

Trail 209 

A  Belief  in  Ghosts 209 

Pabokowa'o 210 

Equipage 211 

Snowshoes 212 

Horse  Trappings 212 

Burden-straps 213 

Cradles 214 

Canoes 216 

Birch-bark  Canoes 216 

Log  Canoes 222 

VI.  Handicraft 

Tanning 224 

Preparation  of  the  Skin 224 

Tanning  Fur 225 

Leather  Making 226 

Vocabulary 229 

Weaving 230 

Woven  Bags 231 

Hulling-bags 237 

Yarn  Sashes 238 

Mats : 238 

Reed  Mats 238 

Mats  for  Covering  Houses 244 


INDIAN    NOTES 


CONTENTS 

9 

Bark  Mats  

747 

String        

748 

Varieties  of  String  

?S1 

Woven  Beadwork  

?S? 

Designs                                

7S6 

Designs  on  Woven  Bags  

?SQ 

Embroidery  

766 

Silk  Applique          

768 

Description  of  Specimens 
Porcupine  Quillwork  

269 
774 

Antiquity  of  Floral  Motives  

776 

Metal  Working  

770 

Pottery  

787 

Household  Utensils  

?86 

Wooden  Bowls         

786 

Tortoise-shell  Dishes  

788 

Wooden  Spoons  

780 

Shell  Spoons  

?Q? 

Baskets  and  Boxes  

?Q3 

Other  Receptacles  

?QQ 

Brooms  

301 

Fire-drills  

301 

Mortars 

SOS 

Bone  Awls  

304 

Bone  Needles  

307 

An  Iron  for  Quills  

308 

Vocabulary  

300 

Weapons  

310 

War-bundles  

310 

Warclubs  '  

314 

Shields  and  Knives  

S1Q 

Bows  and  Arrows  

370 

Vocabulary  

3  SO 

Sculpture  

3  SO 

Carving  

337 

Carving  in  Relief  

337 

AND    MONOGRAPHS 

10 

MENOMINI   CULTUR 

E 

Painting  and  Etching  

340 

Dyes  .  .  . 

343 

Musical  Instruments  

344 

Drums  

344 

Rattles  and  Jinglers  

3S? 

Whistles  and  Flutes  

3SS 

Receptacles  for  Tobacco  

SS7 

Origin  of  Tobacco  

3S7 

Sacrificial  Dishes  

3SQ 

Pipes  

360 

Vocabulary  

36S 

Bags  and  Pouches  for  Tobacco  . 
Paraphernalia  for  Games  

365 
367 

VII.  Archeology 
Types  of  Specimens  from  Meno- 
min  i  Sites  

37  S 

Existing  Vocabulary  for  Ancient 
Artifacts  

378 

VIII.   Ethnogeography 
Geographical  Band  Names  

37Q 

Some  Menomini  Place  Names  in 
Wisconsin  

38? 

Bibliographic  Notes  

3Q1 

Trifle*  ,,.;......... 

W 

INDIAN   NOTES 

11 

ILLUSTRATIONS 
PLATES 

PAGE 

I.  Mita'win     memorial     rites     for 
Chief  Ni'opit  Oshkosh.  Frontispiece 
n.  Carrying    the    drum    from    the 
Medicine  Lodge  to  the  grave 
of  Chief  Ni'opit  Oshkosh  46 
in.  Members  of  the  Medicine  Society 
assembled  about  the  grave  of 
Chief  Ni'opit  Oshkosh  47 

iv.  Semiannual  war-bundle  ceremony    60 
v.  Round  winter  wigwam  61 

vi.  Details  of   construction  of   the 
square  house  92 

vn.  Square  bark  house  93 

vni.  Interior   of   So'man  Jim's  bark 
house  94 

ix.  Second  view  of  interior  of  So'man 
Jim's  house  95 

x.  So'man  Jim's  house  and  garden  .     98 
xi.  So'man  Jim's  war-bundles  hung 
on  the  sacred  pole     99 

xn.  The  long  medicine  lodge  102 

xni.  Framework  of  the  long  lodge.  .  .    10-5 
xiv.  Otter-fur  fillet  ornamented  with 
medallions  of  beadwork  108 

xv.  Otter-fur  fillet  made  of  the  entire 
skin  109 

AND    MONOGRAPHS 

12  ME  NO  MINI    CULTURE 


xvi.  Men  in  dance  costumes,  wearing 

fur  turbans 110 

xvn.  Joe  Moon  in  ceremonial  costume, 
with  yarn  sash  forming  a  tur- 
ban   Ill 

xvin.  Roach  of  deer's  hair 114 

xix.  Ancient  deerskin  leggings 115 

xx.  Leather      legging,      elaborately 

fringed 118 

xxi,  A.  Beaded  broadcloth  legging. . .   118 
xxi,  B.  Beaded  broadcloth  legging. ..   119 

xxn.  Tribal  style  of  moccasin ....   1 19 

xxin.  Group  of  men  in  costume,  show- 
ing woven  bead  ornaments. .  .  120 

xxiv.  Eagle-feather  dance-bustle 121 

xxv.  Beaded  hair  binder,  with  pen- 
dants   124 

xxvi.  Sauk  and  Fox  girl  in  costume, 
showing  mode  of  wearing  head- 
dress— side  view 124 

xxvn.  Sauk  and  Fox  girl  in  costume, 
showing  mode  of  wearing  head- 
dress— rear  view 125 

xxviii.  Woman    in    costume,    showing 

drapery  of  shawl 125 

xxix.  Woman  in  costume,  showing  slit 

skirt 126 

xxx.  Group  of  men  and  women  in  cos- 
tume   127 

xxxi.  Woman's    legging,    beaded    and 

appliqued 132 

xxxii.  Waist,  Potawatomi  style 133 

xxxm.  Bead  necklaces,  and  beaded  gar- 
ter  with  Thunderbird  design.   134 

xxxiv.  Knife  sheaths 135 

xxxv.  Toilet  set. .  140 


INDIAN    NOTES 


13 


xxxvi.  Winnowing  tray  of  bark 141 

xxxvii.  Squashes  cut  in  strips  and  hung 

to  dry 154 

xxxvni.  Mortar  and  double-ended  pestle.  155 
xxxix.  Bark  sap  dish  and  wooden  sap 

spout 164 

XL.  Wooden  ladle  for  stirring  sap, 

and  wooden  mortar 165 

XLI.  Snowshoes 210 

XLII.  Pack-saddle  with  carved  pommel  211 
XLIII.  Child's  carrying-board  or  cradle  214 

XLIV.  Carrying  a  child  in  a  cradle 215 

XLV.  Portaging  a  birch-bark  canoe. .  .   218 

XLVI.  Birch-bark  canoe 219 

XLVII.  Log  canoe  or  dugout 222 

XLvm.  Cutting  the  hair  from  deerskin.  223 
XLDC.  Scraping   the    deerskin    with    a 

beaming  tool 226 

L.  Wringing  the  deerskin 227 

LI.  Stretching  the  deerskin  by  hand  228 

LII.  Smoking  the  deerskin 229 

LIII.  Woman  weaving  a  yarn  bag ....   230 
LIV.  Bag  of  closed  twined  weave  and 
hulling-bags   of   open  twined 

weave 231 

LV.  Bag    of    twined    and    diagonal 
twined  weaving,  obverse  and 

reverse 234 

LVI.  Woven  bags  for  storage  purposes  235 

Lvn.  Weaving  yarn  sashes 238 

LVIII.  Mat  in  process  of  weaving 239 

LDC.  Reed   mat   of   diagonal   weave, 

with  linked  diamond  design . .  242 
LX.  Reed  mat  of  over  and  under  ver- 
tical weave,  with  floral  designs  243 


AND    MONOGRAPHS 


16 


ME NO MINI    CULTURE 


FIGURES 

1.  Wooden  pot-hook 102 

2.  Roach  spreaders  of  antler 112 

3.  Back  comb  of  German  silver 123 

4.  Necklace  of  bear's  claws 128 

5.  Silver  bracelets 129 

6.  Modified  hair-cut,  showing  scalp-lock. .  131 

7.  Toilet  set 137 

8.  Comb-case  carved  from  the  antler  of  a 

moose,  obverse 138 

9.  Comb-case  carved  from  the  antler  of  a 

moose,  reverse 139 

10.  Pulling  stick  for  harvesting  rice 146 

11.  Shoulder-yoke  used  in  gathering  sap ...   168 

12.  Wooden  deer  call 183 

13.  Hunter  using  the  deer  call 184 

14.  Jacklight  used  in  hunting  game 186 

15.  Typical  canoe  paddle 222 

16.  Beaming  tool  for  scraping  deerskin.  . .  .  227 

17.  Needles  made  of  the  ribs  of  the  buffalo  246 

18.  Hourglass  design 260 

19.  Sacrificial  food  dishes 260 

20.  Grave-shed  design .' . .  260 

2 1 .  Diamond  design 260 

22.  Spider-web  design 260 

23.  Indented  diamonds 270 

24.  Stepped  triangles  and  diamonds 270 

25.  Stepped  triangle  and  floral  design 270 

26.  Elongate  diamonds 270 

27.  Oak-leaf  and  acorn 271 

28.  Antennae  motive 271 

29.  Antennae,  hearts,  and  diamonds 272 

30.  Stepped  diamond  and  elongate  figure. .  272 

31.  Rings  of  beaten  metal 281 


INDIAN    NOTES 


ILLUSTRATIONS 


17 


32.  Metal  earring  with  incised  design.  . .  .   281 

33.  Pottery  jar  with  pointed  base 285 

34.  Oval  wooden  bowl 287 

35.  Round  wooden  bowl 287 

36.  Bowl  made  of  tortoise-shell 289 

37.  Ceremonial  ladle 290 

38.  Long-handled  ladle 291 

39.  Spoon  with  straight  handle 291 

40.  Spoon  with  hooked  handle 292 

41.  Spoon  made  from   the   scapula  of   a 

young  bear 293 

42.  Sweet-grass   basket   ornamented   with 

quillwork 296 

43.  Sweet-grass   basket   ornamented   with 

quillwork 297 

44.  Bison-hide  trunk • 298 

45.  Wooden  box  used  to  hold  eagle-feathers  299 

46.  Rawhide  pouch  for  holding  porcupine- 

quills 300 

47.  Rawhide  pouch  for  holding  porcupine- 

quills 300 

48.  a,  Torch  in  birch-bark  case;  b,  Rope  of 

cedar-bark  used  to  transport  fire.  . .  .   302 

49.  Bone  awl  now  used  in  basketry 304 

50.  Awl  with  bone  point  in  wooden  grip.  .   305 

51.  Bone   and   antler   handled   awls   with 

metal  points 306 

52.  Snowshoe  needles  made  of  bone 307 

53.  Quill  smoother  made  of  antler 308 

54.  Ball-headed  type  of  warclub 315 

55.  Grooved  stone  axe 318 

56.  Bow  with  tally  notches 321 

57.  Hafted  arrows 324 

58.  Glue-stick 325 

59.  Blunt  arrow 327 

60.  Quilled  quiver 328 


18 

MENOMINI    CULTUR 

E 

61.  Wooden  bowl  carved  to  represent  a 
porcupine  

336 

62.  Carved  moccasin  pitterns  

337 

63.  Canoe  paddle,  obverse  and  reverse  .... 
64.  Grave-post  

339 
W 

65.  Sorcerer's  stake  

W 

66.  Anthropomorphic  concept  of  thunder. 
67.  Drumstick  for  water-drum  

343 
346 

68.  Tortoise  charm  attached  to  the  Wa'- 
bano  drum  

3  SO 

69.  Shaman's  necklace  

3S1 

70.  Gourd  rattle  

3S? 

71.  Gourd  rattle  in  conical  case  of  bark.  .  . 
72.  Deer-hoof  and  dew-claw  rattle  

353 
.154 

73.  Flageolet  with  carved  slide  

SS6 

74.  Sacrificial  platter  with  incised  carving  . 
75.  Miniature    canoe,    a    charm    against 
drowning  

360 
S60 

76.  Ordinary  lacrosse  stick  

367 

77.  Lacrosse  ball  

368 

78.  Shinny  stick  

368 

79.  Shinny  balls  

S6Q 

INDIAN   NOTES 

19 

PREFACE 

THE  data  on  which  this  article  is 
based  were  obtained  among  the 

lOHy^l      Menomoni  Indians  of  Wisconsin 

during  a  series  of  studies  extend- 

ing over  eleven  years,  conducted  in  behalf 

of  the  Museum  of  the  American  Indian, 

Heye  Foundation,  and  the  American  Mu- 

seum of  Natural  History.    Thanks  are  due 

to  the  latter  institution  for  photographs  of 

specimens  collected  by  the  writer,  and  to  the 

Public  Museum  of  the  City  of  Milwaukee 

for  photographs  taken  in  the  field  by  Dr  S. 

A.  Barrett  and  illustrations  of  articles  col- 

lected by  him. 

Among  Indian  informants  to  whom  special 

credit  is  due  for  their  interest  are  the  fol- 

lowing, many  of  whom  are  deceased.    The 

names  of  those  no  longer  living  are  marked 

with  an  asterisk: 

Ni'opit  Oshkosh,*  Pitwa'skum*  and  wife,* 

AND    MONOGRAPHS 

20 


MENOMINI    CULTURE 


\Yiu'skasit,*  Ke'soa'pomesao*  and  wife,* 
Thomas  Ko'kosh,*  Wa'sikwonat,*  Xa'tci- 
wishko,*  John-  Keshena*  and  wife,*  Xaiato- 
wa'pikineu,*  Mrs  John  Perrote,*  So'man 
Jim,*  '  Big  Jim  Pa"monit,*  Judge  John 
Perrote,*  John  Amob,  Wa'niskum,  James 
Blackcloud,  Dave  Wa'pus,  \Yi'sanokut, 
Kse'watosa,  Kine'sa,  Kime'wun  Oke'mas, 
Jane  Ka'kak,  Antoine  Shi'pikau,  Louis 
Ka'kwatc,  Philip  Xaku'ti,*  Mrs  Wiu'skasit, 
Mrs  Kopai'as  Weke  Hog,  Peter  and  Jim 
Fish,  Matilda  Jackson,  Joe  and  Sophie 
Pecore,  Louis  Pigeon,  Mrs  Ni'opit  Oshkosh, 
Nawagi'zikwap,  Mrs  Xaia'towapomi;  last, 
and  most  important  of  all,  ex-captain  of 
Indian  Police,  John  V.  Satterlee. 

Supplementary  data  have  been  gathered 
from  time  to  time  at  first  hand  among  the 
Eastern  Cree,  1908-09;  the  Plains  Cree, 
1913;  the  Xorthern  Saulteaux  (Ojibwa), 
1909;  the  Plains  Ojibwa,  1913;  the  Forest 
Potawatomi,  1912;  the  Winnebago,  1909; 
the  Eastern  Dakota,  the  Iowa,  Oto,  Ponca, 
and  Kansa,  1914;  the  Seminole,  1910;  the 
Seneca,  1904;  and  the  Oneida,  1909.  These 
additional  data  have  been  of  considerable 


INDIAN    NOTES 


PREFACE 

21 

aid  in  making  a  comparative  study  of  the 
material  culture  of  the  Menomini. 

The  pronunciation  of  native  terms  is  indi- 
cated by  the  use  of  the  symbols  appended, 
the  letters  not  included  having  their  conti- 
nental  values.     Sounds  indicated  by  our 
letters  f  and  r  do  not  occur. 

S    as  in  flat.             e  as  in  bet. 
a     as  a\v  in  raw.       u  as  in  luck. 
an  as  o\v  in  how.      "  a  whispered  terminal  u. 
ai  as  in  aisle.            x  a  whispered  aspirant. 
I     as  in  bit.              '    glottal  stop. 

ALANSON  SKINNER. 

AND    MONOGRAPHS 

23 

MATERIAL  CULTURE  OF  THE 
MENOMINI 

BY  ALANSON  SKINNER 

I.  MENOMINI  CULTURE  IN 
GENERAL 

INTRODUCTION 

t]j   N  ORDER  that  the  reader  may  ob- 
L^       tain  that  insight  into  Menomini 

§JP^      life  which  is  essential  before  the 

material  culture  of  the  tribe  can  be 
fully  appreciated,  a  brief  digest  of  the  writ- 
er's previous  work  will  be  presented  before 
taking  up  the  principal  subject  of  this  mono- 
graph.   As  a  matter  of  course,  details  can- 
not be  given,  but  for  the  benefit  of  those 
desirous  of  pursuing  the  subject  further,  a 
bibliography    pertaining    thereto    will    be 
found  at  the  conclusion  of  the  paper.    It  is 
regrettable  that  ethnological  writings  cannot 
be  made  to  give  an  adequate  idea  of  the  at- 

INDIAN   NOTES 

24 


MENOMINI    CULTURE 


mosphere  of  Indian  life,  nor  to  bring  out 
sufficiently  the  personality  of  the  people 
dealt  with;  therefore  a  few  words  concerning 
the  character  of  the  Menomini  as  they  are 
today  may  not  be  amiss. 

The  Menomini,  who  now  dwell  on  their 
reservation  in  north-central  Wisconsin,  are 
a  typical  Algonkian  people  in  language, 
belonging  to  the  same  sub-group  as  the  Sauk 
and  Fox,  whose  dialects  resemble  Cree  rather 
than  Ojibwa.  While  two-thirds  or  more  of 
the  tribe  of  some  1750  souls  now  profess 
Christianity,  the  remainder  are  either  frankly 
"pagan"  or  are  in  sympathy  with  pagan 
beliefs.  The  spread  of  the  "  Peyote  religion" 
has  been  very  limited  among  them,  and  has 
met  with  such  determined  opposition  on  the 
part  of  the  adherents  of  all  other  beliefs, 
that  only  a  few  outlying  families  connected 
with  the  Winnebago  and  the  Potawatomi  by 
marital  ties  have  been  converted.  Of  these, 
some  have  since  sought  and  received  rein- 
statement in  the  ancient  tribal  rites. 

From  a  conservative  people,  among  whom 
old  customs  and  especially  religion  were  in 
full  vigor  up  to  very  recently,  it  has  been  a 


INDIAN    NOTES 


CHARACTERISTICS 


25 


difficult  task,  at  best,  to  acquire  informa- 
tion. An  added  difficulty  has  been  the  psy- 
chology of  even  the  most  willing  informants. 
In  the  writer's  experience  the  Algonkian  is 
a  mystic,  a  dreamer,  whose  ideas  are  often 
so  vague  and  uncrystalized  that  it  is  difficult 
for  him  to  express  them  in  words.  The 
Siouan  and  the  Iroquoian  Indians,  with 
their  more  practical  minds,  are  always  able 
to  present  a  concrete  idea  in  comprehensible 
form,  something  by  which  an  Algonkian  is 
at  times  completely  baffled. 

With  the  Menomini,  therefore,  the  gain- 
ing of  data  has  been  a  tedious  process.  The 
writer's  first  visit  to  their  reservation  was 
made  in  1909,  and  in  addition  to  many  sub- 
sequent trips,  he  has  been  and  still  is  in  con- 
stant correspondence  with  several  members 
of  the  tribe.  By  patience  and  persistent 
questioning,  a  mass  of  definite  facts  has  been 
elicited.  Hostile  secretiveness  has  been 
virtually  overcome  through  years  of  associa- 
tion; for  when  one  has  taken  part  in  native 
feasts  and  sacrifices,  or  sat  in  the  ceremonies 
of  the  secret  societies;  when  one  has  assisted 
in  the  funeral  rites  of  the  dead,  hunted  and 


AND    MONOGRAPHS 


26 


MENOMINI    CULTURE 


fished,  eaten  and  slept,  with  the  living,  inti- 
macy comes  at  length.  Constant  cultiva- 
tion of  friendship  with  the  shamans  and  eld- 
ers, assistance  of  the  needy  (for  no  Meno- 
mini  who  receives  a  kindness  feels  entirely 
free  of  obligation  until  some  favor  has  been 
done  in  return),  and  adoption  into  the  fam- 
ily of  a  leading  priest  and  shaman,  have  all 
played  their  part.  Thus  have  come  the 
data  and  specimens  needed  for  illustration, 
often  as  free  tokens  of  friendship,  to  form  a 
record  of  Menomini  life. 

Two  fine  old  men  have  contributed  largely 
to  the  success  of  this  undertaking,  ex-cap- 
tain of  Indian  Police,  John  V.  Satterlee,  and 
the  late  Indian  Court  Judge  John  (Sabatis) 
Perrote.  Captain  Satterlee  in  particular 
has  labored  incessantly,  often  without  re- 
muneration, to  have  the  annals  of  his  people 
made  complete. 

Ordinary  exoteric  matters  of  daily  life 
were  less  difficult  to  record,  especially  as 
many  customs  could  still  be  observed  at  first 
hand.  But,  conservative  as  were  the  Me- 
nomini, two  events  in  recent  years  have 
acted  to  make  a  sudden  end  of  the  old-time 


INDIAN    NOTES 


PRESENT     STATUS 


27 


culture.  The  influenza  epidemic  of  1919- 
20  swept  away  many  members  of  the  Pagan 
party,  especially  those  elders  in  whose  mem- 
ories reposed  the  rituals  of  the  ceremonies. 
The  war  with  Germany  also  had  a  powerful 
effect  on  the  tribe,  though  but  few  of  the 
Menomini,  as  compared  with  their  Siouan 
neighbors,  the  Winnebago,  were  carried  to 
Europe.  The  fact  that  the  Government 
accepted  their  young  men  as  soldiers,  and 
asked  them,  on  equal  terms  with  their  white 
neighbors,  for  pecuniary  and  moral  assist- 
ance, encouraged  them  to  realize  their 
equality  with  their  white  compatriots.  The 
Menomini  have  definitely  turned  from  the 
old  road,  and  while  many  will  persist  in 
continuing  their  ancient  customs  for  some 
years  to  come,  their  ranks  will  lessen  with 
ever-increasing  rapidity.  The  old  way  is 
doomed. 

To  those  familiar  with  some  bands  of  the 
Ojibwa,  the  Potawatomi,  Sauk,  Fox,  and 
Winnebago,  all  of  whom  have  been  inti- 
mately associated  with  the  Menomini,  it 
will  doubtless  seem  surprising  that  many 
customs  apparently  common  to  all  the  Cen- 


AND    MONOGRAPHS 


28 

MENOMINI    CULTURE 

tral   tribes   vary   greatly   from   people   to 

people    when    intensively    observed.     The 

phenomenon  is  quite  general;  even  tribes 

of  the  same  linguistic  stock,  closely  related 

politically  and  socially,  are  prone  to  hold 

startlingly  divergent  beliefs,  and  to  main- 

tain outwardly  similar  yet  inwardly  incom- 

prehensible rites  and  ceremonies. 

In  concluding,  it  should  be  noted  that 

several  phases  of  Menomini  life  are  yet  to 

be    fully    studied.    The   language   of    the 

people    requires    further    attention;    their 

music  has  been  neglected  and  their  rich 

ethno-botany  furnishes  an  alluring  field  for 

research. 

RELIGION 

The  present  religion  of  the  Menomini  is  a 

complex   of   ancient   and   modern   beliefs. 

many  of  which  seem  confused  and  contra- 

dictory.    But  when  examined  with  attention 

to   the   extraneous   influences   brought    to 

bear  on  the  tribe  within  historic  times,  these 

readily  emerge  from  their  obscurity.     From 

the  writings  of  tbe  Jesuits  and  other  early 

French  adventurers,  and  from  modern  tribal 

INDIAN    NOTES 

29 


practices  and  traditions,  in  many  cases  vir- 
tually identical  with  those  found  in  vogue 
by  the  first  white  chroniclers,  it  becomes 
apparent  that  the  tribe  has  always  pos- 
sessed a  mass  of  concepts  concerning  the 
universe,  which  may  be  stated  briefly  as 
follows. 

The  earth  is  believed  to  be  an  island, 
floating  in  an  illimitable  ocean,  separating 
the  two  halves  of  the  universe  into  an  upper 
and  a  lower  portion,  regarded  as  the  abode 
of  the  benevolent  and  the  malevolent  pow- 
ers, respectively.  Each  portion  is  divided 
into  four  superimposed  tiers,  inhabited  by 
supernatural  beings,  the  power  of  whom 
increases  in  ratio  to  their  remoteness  from 
the  earth.  In  the  highest  tier  above  the 
earth  resides  the  deity  to  whom  all  others 
are  subordinate.  The  testimony  of  the 
early  writers  is  unanimous  that  this  being 
was  the  Sun,  but  he  is  now,  probably 
through  missionary  influence,  personified  as 
the  Great  Spirit  (Male  Haw&'tiik},  leaving 
the  Sun  in  an  anomalous  position. 

Beneath  the  supreme  being,  in  descend- 
ing order,  some  say  clustered  about  a  cylin- 


AND    MONOGRAPHS 


30 


MENOMINI    CULTURE 


drical  opening  in  the  heavens,  are  three  tiers 
of  bird-like  deities.  First,  in  the  empyrean, 
come  the  Thunderbirds,  gods  of  war.  As- 
sociated with  these,  in  some  manner  not 
apparent,  is  the  Morning  Star.  Next 
comes  the  realm  of  the  Golden  or  War 
Eagles,  and  the  White  Swan;  and  last,  in 
the  stratum  which  touches  the  earth,  birds 
of  all  species,  headed  by  the  Bald  Eagles 
and  various  hawks,  kites,  and  swallows. 
All  these  birds,  regardless  of  stratum,  are 
servants  and  messengers  of  the  Great  Spirit, 
any  existing  species  named  being  thought 
to  be  earthly  representatives  of  the  Thun- 
derers. 

Except  for  the  Sun  and  the  Morning 
Star,  little  attention  is  paid  to  the  heavenly 
bodies.  The  Moon  is  regarded  as  pos- 
sessed of  power,  but  is  not  important. 
There  are  also  certain  minor  sacred  per- 
sonages who  dwell  in  the  sky-country, 
among  whom  are  several  sisters  who  preside 
over  the  destinies  of  women,  and  to  whom 
various  colors  are  appropriate.  Their  place 
in  the  heavenly  strata  is  not  fixed. 

Beneath  the  earth,  there  is,  in  the  lowest 


INDIAN   NOTES 


RELIGION 


31 


tier,  the  Great  White  Bear  with  a  long  cop- 
per tail,  who,  in  addition  to  being  the  chief 
and  patron  of  all  earthly  bears  and  the  tra- 
ditional ancestor  of  the  Menomini  tribe, 
is  the  principal  power  for  evil.  He  has,  as 
a  servant,  a  mythical  hairless  bear.  Next, 
in  ascending  order,  is  the  great  Underground 
Panther,  who  figures  extensively  in  the 
demonology  of  the  Central  Algonkian  and 
Southern  Siouan  tribes.  He  is  represented 
on  earth  by  the  panther  and  the  lynx. 
Next  is  the  White  Deer,  prominent  in  the 
origin  myth  of  the  Medicine  Dance.  Last 
of  all,  close  to  the  earth,  and  often  visible 
to  its  inhabitants,  is  the  Horned  Hairy 
Serpent,  so  generally  found  in  North  Ameri- 
can mythology. 

The  earth  itself  is  peopled  by  a  myriad 
of  fantastic  hobgoblins.  Cannibal  giants 
dwell  in  the  icy  region  of  the  north;  a  malev- 
olent living  skeleton,  with  death-dealing 
eyes,  haunts  the  forests  after  nightfall. 
Similar  to  him,  but  less  terrible,  is  a  mys- 
terious person  bearing  a  sacred  bundle  upon 
his  back,  who,  like  the  Wandering  Jew,  is 
doomed  to  travel  ceaselessly  in  expiation  of 


AND    MONOGRAPHS 


32 


MENOMINI    CULTURE 


some  forgotten  sin.  He  wrestles  with 
Indians  from  time  to  time,  and,  if  overcome, 
grants  his  conqueror  long  life;  if  he  is  the 
victor,  the  days  of  the  vanquished  are 
numbered. 

A  race  of  pygmies  inhabits  remote  rocky 
fastnesses.  A  well-disposed  elf  smites  peo- 
ple on  the  head  with  a  soft  warclub,  causing 
sleep.  Flying  heads  and  skulls,  of  varying 
intentions  toward  the  race  of  men,  exist; 
and  there  is  a  mysterious  man  who  follows 
and  molests  belated  travelers.  Rocks, 
ponds,  and  hills  have  their  fancied  denizens. 
All  species  of  animals  are  ruled  by  supernat- 
ural chiefs,  mostly  dwelling  underground, 
and  these,  with  the  Powers  of  the  Under- 
world, show  themselves  on  earth  from  time 
to  time.  In  swamp-holes,  lakes,  and  rivers, 
under  waterfalls,  and  in  lonely  hills  may  be 
found  stray  horned  snakes,  bears,  panthers, 
and,  in  modern  times,  dogs,  hogs,  and 
horses. 

Wringing  their  living  from  a  reluctant 
earth  filled  with  such  marvelous  and  often 
dangerous  beings,  menaced  by  the  imaginary 
forces  of  the  Underworld,  what  wonder  that 


INDIAN    NOTES 


RELIGION 


33 


the  earliest  traceable  religious  observances 
among  the  Menomini  and  their  neighbors 
are  those  of  propitiation  and  supplication  of 
the  Evil  Forces!  True,  the  Good  Gods  are 
not  forgotten;  for  instance,  it  is  believed 
that  only  the  incessant  warfare  waged  by 
the  Thunderers  upon  the  Powers  Below  pre- 
vents their  constant  appearance  on  earth  to 
the  bane  of  men;  but,  working  on  the  the- 
ory that  it  was  wise  to  placate  that  which 
they  could  in  no  wise  combat,  the  elders 
dedicated  the  greater  part  of  the  sacrifices 
of  antiquity  to  the  Nether  Gods.  At  an 
early  date,  however,  we  find  that  sacred 
objects  and  rites,  supposed  to  have  been 
given  in  dreams  to  individuals  for  the  bene- 
fit of  the  tribe,  were  known.  Chief  of  these 
articles  were  the  war-bundles,  strong  charms 
for  defense  and  offense. 

Certain  men  who  succeeded  in  getting  en 
rapport  with  the  deities,  as  for  example, 
members  of  the  Wa'bano  cult,  who  are 
prophets,  seers,  and  jugglers,  through  the 
aid  of  the  Morning  Star,  or  of  the  Je"sako- 
wuk,  who  are  doctors  and  diviners  through 
supernatural  visions,  came  to  be  recognized, 


AND    MONOGRAPHS 


34 


MENOMINI    CULTURE 


as  did  sorcerers,  who  obtained  personal 
benefits  from  the  Powers  of  Evil  in  return 
for  harassing  their  fellowmen. 

The  matter  of  getting  into  communica- 
tion with  the  deities,  or  some  of  them,  was 
the  private  concern  of  every  individual  of 
the  tribe,  male  or  female,  and  was  accom- 
plished by  fasting,  and  thus  "incubating," 
or  artificially  inducing,  dream-revelations 
when  at  the  age  of  puberty.  In  this  way 
were  the  war  and  hunting  bundles  obtained, 
as  well  as  personal  charms,  fetishes,  and  the 
rituals  of  various  loosely  organized  cults, 
such  as  the  "Buffalo  Dance,"  and  the  ex- 
tinct "Thunder  Society." 

Sacrifices  of  food,  clothing,  dogs,  and, 
especially,  tobacco,  were  and  are  constantly 
made  to  all  supernatural  powers,  accom- 
panying petitions  for  various  gifts  and 
blessings.  Tobacco  is  supposed  to  be  highly 
prized  by  all  the  deities,  and  no  prayer  is 
complete  without  it.  Such  an  offering 
must  be  made  to  all  medicine-bags  or  bun- 
dles on  displaying,  opening,  or  disturbing 
them. 

No  request  for  information  of  the  esoteric 


INDIAN    NOTES 


RELIGION 


35 


sort  addressed  to  the  elders  is  valid  without 
being  accompanied  with  the  herb.  Tobacco 
is  sacrificed  by  placing  it  on  or  near  the  ob- 
ject to  which  it  is  offered,  by  throwing  it  in 
the  air,  if  the  recipient  addressed  is  one  of 
the  Powers  Above,  or  burying  it  in  the  earth 
if  he  be  one  of  the  Underworld  Gods.  It  is 
often  smoked,  and  the  pipe  or  its  fumes 
proffered,  but  it  is  almost  never  cast  on  the 
fire  for  incense. 

Traceable  to  an  early  beginning,  founded 
wholly  on  the  foregoing  beliefs,  and  inti- 
mately associated  with  the  tribal  origin  and 
cosmogonic  myths,  are  the  religious  teach- 
ings of  the  important  and  little-understood 
society  called  the  Mita'win.  In  the  cosmo- 
gonic myth  we  are  told  that  the  Great 
Spirit  (Sun)  created  the  earth  and  caused  it 
to  spring  up  on  itself  personified  as  a  woman 
("our  grandmother"),  and  that  she  eventu- 
ally became  miraculously  pregnant  and 
gave  birth  to  a  daughter.  The  daughter  in 
turn  conceived,  some  say  through  the  agency 
of  the  Four  Winds,  but  she  was  torn  asunder 
in  childbirth,  having  previously  borne  a  be- 
ing known  as  the  Great  Hare  (Mate  Wa'pus, 


AND    MONOGRAPHS 


36 


MENOMINI    CULTURE 


since  corrupted  into  Ma"nabus),  a  wolf,  also 
known  as  Na'xpatao,  an  anthropomorphic 
personage,  and  a  flint  stone,  the  latter  issuing 
unnaturally  and  causing  her  death.  Some 
versions  of  the  myth  make  her  also  the 
mother  of  all  animal  kind. 

Of  the  children,  the  Great  Hare,  who 
rarely  appears  except  in  human  form,  is  by 
far  the  most  important,  for  he  alone  is  im- 
bued with  the  power  of  the  Great  Spirit. 
He  proceeded  to  prepare  the  world  for  its 
coming  occupancy  by  human  tenants 
through  a  series  of  tremendous  and  heroic 
deeds,  including  the  recreation  of  the  earth 
after  the  flood. 

Although  it  seems  difficult  to  reconcile 
the  character  of  the  timorous  and  foolish 
hare  with  that  of  the  great  earth-making 
Culture  God,  child  of  the  primal  forces,  if 
we  accept  Brinton's  hypothesis  that  among 
Algonkians  the  name  of  the  hero  was  origin- 
ally compounded  not  with  the  word  wa'pus, 
a  hare,  but  with  wa'pan,  meaning  dawn, 
east,  or  light  (I  have  here  employed  the 
Menomini  native  terms),  and  has  since  be- 
come confused  by  oral  descent  through  gen- 


INDIAN    NOTES 


RELIGION 


37 


erations  until  it  has  assumed  its  present 
form,  we  have  a  worthy  native  conception  of 
a  heroic  demigod.1 

This  encourages  further  speculation.  The 
Menomini,  and  indeed  the  Central  Algon- 
kians  in  general,  may  well  have  possessed  in 
their  folklore  a  Hare  trickster,  corresponding 
with  the  Plains  Spider  or  Coyote,  who  was 
responsible  for  the  cycle  of  comic,  senseless, 
and  obscene  escapades,  which  now,  through 
this  confusion  of  identity  between  wa'pan 
and  wa'pus,  are  appended  to  the  mighty 
achievements  of  the  Culture  Hero-God 
though  utterly  foreign  to  his  original  char- 
acter. In  this  connection  it  is  interesting 
to  note  that  the  more  northerly  Ojibwa  and 
Cree  have  a  trickster,  whose  name,  Tcika'pis, 
may  conceivably  be  derived  from  'tci  wa'pus, 
or  Great  Hare,  in  addition  to  the  Culture 
Hero-God.2  This  theory  would  at  once 
make  clear  one  of  the  hitherto  inexplicable 
puzzles  of  North  American  mythology,  and 
the  solution  is  rendered  the  more  probable 
by  the  fact  that  it  is  principally  the  foolish 
and  unworthy  incidents  of  the  dual  cycle 
which  are  found  generally  diffused  over  the 


AND    MONOGRAPHS 


38 

MENOMINI    CULTURE 

greater  part  of  the  continent;  the  serious 

cosmogonic,  and  especially  the  sacred  ritu- 

alistic myths,  being  confined  to  the  Central 

Algonkians,  and  perhaps  not  to  all  of  them. 

THE  MITA'WIN  ORIGIN  MYTH 

Be  this  as  it  may,  in  his  endeavors  to 

better  existing  conditions  for  the  benefit  of 

his  human  successors,  Mannabus  angered 

the  Evil  Gods,  who  sought  to  slay  him. 

Failing  in   this,  they   did   away   with  his 

younger  brother  the  Wolf.    In  revenge,  the 

Great  Dawn  destroyed  some  of  their  num- 

ber and  wounded  others,  later  killing  them 

by  substituting  himself  for  their  doctor  and 

thus   gaining   admission    to    their   homes. 

In  order  to  escape,  the  remaining  Evil  Be- 

ings, in  consultation  with  the  Good  Powers, 

decided  to  offer  the  Great  Dawn  their  secret 

knowledge  of  prolongation  of  life  by  the 

magic  and  medicinal  use  of  herbs  and  roots, 

the  hairs  of  our  Earth  Grandmother.    To 

this  they  added  the  assurance  of,  if  not  im- 

mortality, at  least  a  safe  journey  and  cer- 

tain admission  to  the  Abode  of  the  Dead, 

INDIAN   NOTES 

RELIGION 


39 


through  the  songs  and  ritual  of  the  Medicine 
Lodge. 

Persuaded  to  accept,  through  the  un- 
sought solicitation  of  Otter,  the  Great  Dawn 
attended  the  conference,  and  was  initiated 
by  the  Gods  in  their  Celestial  Medicine 
Lodge;  the  ceremony  consisting,  in  part,  of 
his  being  attacked  in  succession  by  four  of 
the  leaders,  who  "shot"  into  his  body  the 
essence  of  the  power  contained  in  the  medi- 
cine-bags which  they  carried,  these  being 
composed  of  the  animal  skins  or  natures 
which  they  had  worn,  and  of  which  they 
had  divested  themselves  for  the  occasion,  in 
order  to  assume  human  form.  The  Great 
Dawn  was  slain  by  this  supernatural  essence, 
but  was  later  brought  to  life,  and  was  then 
possessed,  not  only  of  the  power  thus  in- 
jected into  him,  but  of  more  than  earthly 
knowledge.  Bidden  to  carry  the  rites  of  the 
Celestial  Lodge  to  mankind,  his  "uncles  and 
aunts,"  he  did  appear  to  them,  and  intro- 
duced the  still  existing  Medicine  Dance,  the 
ritual  of  which  embodies  the  dramatization 
of  this  myth,  and  in  many  fundamental  con- 
cepts so  closely  resembles  the  rites  of  the 


AND    MONOGRAPHS 


40 


MENOMINI    CULTURE 


white  society  known  as  the  Free  and  Ac- 
cepted Masons,  that  only  the  undoubted 
pre-European  origin  of  the  Indian  fraternity 
makes  suspicion  of  influence  by  contact  un- 
tenable. Like  the  Masons,  the  Mitd'win  is 
a  closed  organization,  which  keeps  its  ritual 
secret  from  non-members,  even  within  the 
tribe.  Initiation  is  by  purchase,  the  candi- 
date often  taking  the  place  of  a  deceased 
member,  and  neither  age  nor  sex  bars  any- 
one from  membership. 

To  the  members  of  the  society  the  Great 
Dawn  is  more  than  one  of  the  series  of  tribal 
gods;  he  is  the  principal  deity.  He  is  re- 
vered as  the  giver,  through  the  other  gods, 
of  life,  future  existence,  curative  medicines 
and  formulae;  he  is  patron  of  the  Je"sako 
doctors '  and  seers,  master  of  game,  and 
donor  of  the  hunting-bundles  and  charms. 
Members  of  the  society  are  called  familiarly, 
among  themselves,  "followers  of  Ma"na- 
bus,"  and  the  rites  of  the  lodge  and  the  fra- 
ternal help  it  extends  to  its  members  are 
"the  ways  of  the  Great  Dawn."  These  are 
facts  with  which  students  of  North  Ameri- 
can ethnology  have  not  been  familiar, 


INDIAN    NOTES 


RELIGION 

41 

though  many  of  them  were  noted  by  the 

earliest  explorers. 

THE  DREAMERS 

At  a  very  much  later  period,  probably 

just  before  the  middle  of  the  last  century,  a 

new  religious  cult  was  introduced  among  the 

Menomini,    probably   by  the   Potawatomi 

of   the   Prairie.     This   is   a   society  called 

"The  Dancing  Men,"  or  "The  Dreamers," 

whose  rites  are  founded  on  a  ritual  supposed 

to  have  been  given  to  a  little  girl  in  a  dream, 

subsequent  to  a  battle  between  whites  and 

Indians.    A   spirit   appeared  to   the  little 

fugitive  and  promised  her  protection  for  her 

people,  provided  they  worshiped  the  Great 

Spirit   through   the   medium   of   a   special 

drum.    To  do  this,  a  society  was  formed, 

having  various  chapters,  each  provided  with 

its  quota  of  officers,  on  the  plan  of  many  of 

the  Southern  Siouan  societies.    The  asso- 

ciation holds  periodical  public   ceremonies 

outdoors,  and  private  performances,  mainly 

to  heal  the  sick,  indoors.     It  is  not  secret, 

nor  is  admission  by  purchase. 

The  chief  paraphernalia  are  a  huge  sacred 

AND    MONOGRAPHS 

42 

MENOMINI    CULTURE 

drum  and  its  accompanying  pipes,  which 

are  constantly  attended,  day  and  night,  by 

a  member  appointed  as  guard;   and   the 

eagle-feather  bustle  worn  during  certain  of 

the  outdoor  dances.    Membership  does  not 

debar  one  from  the  Mita'win,  and  of  late 

years,  with  the  gradual  decay  of  the  definite 

functions  and  titles  of  the  officers  as  origin- 

ally conceived,  a-  curious  confusion  of  the 

tenets  of  this  society  with   those  of  the 

Mita'win  has  been  noted. 

PEYOTF 

Since  1914,  or  perhaps  a  few  years  earlier, 

the  so-called  "Peyote  religion"  has  put  in 

an  appearance  in  certain  settlements  where 

members  of  the  tribe  are  married  to  Winne- 

bago  or  Potawatomi  addicts.    As  the  writer 

has  not  undertaken  the  study  of  this  new 

craze  with  any  of  the  limited  number  of  its 

Menomini  adherents,  he  is  not  in  a  position 

to  speak  with  authority  on  the  subject. 

The  dogma  of  the  members  is  reported  to 

be  a  mixture  of  pagan  and  Christian  beliefs, 

which  seem  to  be  entirely  of  an  ennobling 

and  uplifting  character,  but  the  accompa- 

INDIAN    NOTES 

RELIGION 

43 

nying  ceremonies  consist  largely  in  the  pro- 

curing of  visions  by  means  of  the  use  of  the 

powerful  narcotic  peyote,  which  can  have 

only  a  deleterious  effect  on  its  users.    The 

cult  is  not  secret,  but  membership  in  the 

order  precludes  any  in  all  other  societies, 

and  demands  the  abandonment  of  all  an- 

cient practices,  with  the  destruction  of  their 

paraphernalia.     If  its  converts  increase  ma- 

terially in  numbers  (which  at  present  seems 

improbable,  owing  to  the  opposition  of  the 

conservatives   among   both    Christian   and 

pagan  parties,  coupled  with  the  antagonism 

of  the  government  officers  attached  to  the 

reservation)  ,  its  success  will  mean  the  death- 

blow to  all  the  ancient  customs  of  the  tribe, 

already  decadent,  without  the  compensation 

of  any  advantageous  or  progressive  substi- 

tute. 

THE  HEREAFTER 

It  is  believed  that  each  person  is  pos- 

sessed of  two  separate  souls.    One,  really 

the  ghost,  is  the  intellect,  which  resides  in 

the   head.     This   spirit   lingers   about   the 

graveyard  for  an  indefinite  time  after  the 

AND    MONOGRAPHS 

44 


MENOMINI    CULTURE 


funeral,  and  gives  sharp  whistling  cries  at 
night.  Offerings  of  food  are  made  to  it. 
The  other  is  the  true  soul,  which  is  immor- 
tal, and  travels  over  the  Road  of  the  Dead 
(The  Milky  Way)  to  the  Land  of  Spirits. 
One  of  the  principal  objects  of  the  MitU'win, 
or  Medicine  Lodge  Society,  is  to  prepare 
members  to  make  this  difficult  journey  in 
safety. 

The  road  to  the  Otherworld  is  broad  and 
plainly  marked,  but  various  obstacles  and 
temptations  are  found  along  the  way,  de- 
signed to  lead  the  unworthy  astray.  As  the 
length  of  the  pilgrimage  is  four  days  and 
four  nights,  at  the  funeral  ceremonies  the 
souls  of  slain  enemies  are  ordered  by  the 
warriors  who  killed  them  to  accompany, 
guide,  and  care  for  the  deceased.  These  ser- 
vants light  the  fires  and  prepare  the  camps 
at  night.  It  was  for  use  on  the  trip  to  the 
Otherworld,  and  not  for  service  in  that  land, 
that  weapons  and  utensils  were  formerly 
placed  in  the  grave. 

Just  before  the  Land  of  the  Departed  is 
reached,  a  river  is  encountered,  over  which 
the  only  passage  is  by  means  of  a  slippery 


INDIAN    NOTES 


RELIGION 


45 


log.  A  huge  dog  guards  this  bridge,  and 
he  never  permits  evildoers,  nor  those  who 
have  maltreated  dogs  or  wolves  in  life,  to 
cross.  Even  if  an  evil  soul  is  allowed  to 
attempt  a  crossing,  it  is  likely  to  be  precip- 
itated into  the  stream  and  to  be  swept  on 
eternally.  If,  however,  a  soul  succeeds  in 
reaching  the  other  side,  it  is  welcomed  by 
the  spirits  of  those  who  have  gone  before, 
and  joins  them  in  feasting  and  playing 
lacrosse  forever. 

The  Otherworld  is  ruled  by  Na'*palao,  or 
Little  Wolf,  the  brother  of  Md"nabus,  who 
was  slain  by  the  Powers  Beneath.  After  a 
soul  has  been  in  his  care  for  four  days,  he 
sends  for  it,  washes  it,  and  cleanses  it  of  all 
earthly  knowledge.  It  is  then  endowed 
with  heavenly  lore,  and  becomes  oblivious 
of  most  of  the  facts  concerning  its  previous 
existence  on  earth. 

A  year  after  the  death  of  a  member  of  the 
Mit&'win,  his  relatives  call  a  meeting  of  the 
society  and  hold  a  memorial  ceremony  at 
which  prayers  are"  addressed  to  Na'xpatao, 
requesting  him  to  release  the  soul  of  the 
deceased,  that  it  may  return  to  earth  long 


AND    MONOGRAPHS 


46 

ME  NO  MINI    CULTURE 

enough  to  participate  in  a  feast  of  the  dead. 

A  person  of  the  same  age  and  sex  as  the 

departed  is  selected  to  wear  the  latter's  best 

suit  of  clothes,  preserved  for  this  occasion 

by  the  mourners,  and  to  impersonate  the 

returned  soul.    After  the  feast  the  imper- 

sonator is  faced  to  the  west,  and  the  soul 

is   dismissed    to   return    to    the   realm   of 

Na'xpatiio.     Often  as  an  alternative  a  large 

public  ceremony  is  held  (p4.  l-m),  at  which 

the  impersonator  is  initiated  into  the  society 

to  take  the  place  of  the  dead  member. 

I 

SOCIAL  ORGANIZATION 

TRIBAL  ORIGIN  MYTH 

According  to  the  tribal  origin  myth,  in 

the  mystical  past  the  Great  Underground 

Bear  and  its  mate  came  out  of  the  earth 

near  the  mouth  of  the  Menominee  river, 

and  there  assumed  human  guise,  becoming 

the    tribal    ancestors.     Later    they    were 

joined  by  metamorphosed  Thunderers,  the 

beaver,  black  bear,  crane,  wolf,  bald  eagle, 

and  others.    As  the  eagle  assisted  the  bear, 

and  a  wave  the  Wolf,  the  Bear-Eagle  and 

Wolf-Wave  people  became  partners,  and 

INDIA.N    NOTES 

SKINNER — MENOMINI    CULTURE 


CARRYING  THE  DRUM   FROM  THE  MEDICINE  LODGE  TO  THE 
GRAVE  OF  CHIEF  NI'OPIT  OSHKOSH 


5  ° 

S  * 


2  o 
o  — 
o  z 


ORGANIZATION 

47 

were  the  ancestors  of  two  groups  of  linked 

gentes,  the  members  of  which  address  each 

other,    in   each   case,    as    "nito'tam."    Al- 

though it  is  thus  apparent  that  the  member 

of  each  gens  are  supposedly  descended  from 

metamorphosed  animals,  in  ordinary  prac- 

tice the  Indians  regard  actual  animals  as 

having  been  their  forefathers.     Thus  the}7 

are  related   to  modern  representatives  of 

these  animals,  and,  in  consequence,  I  have 

heard,  for  example,  an  Indian  of  the  Bear 

gens  address  a  living  bear  as  "brother." 

GEXTES  AND  PHRATRIES 

The  phratries  of  the  Menomini  with  their 

remembered    gentes    are    seven.  The    first 

gens  enumerated  in  each  phratry  is  the 

leader  of  that  group  and  gives  it  its  name. 

They  are: 

fl.  Great  Ancestral  Bear,  Sekd'tcokemau 

I  J2.  Snapping  Turtle,  Mika'nd 

(3.  Porcupine,  Kita'mi" 

fl.  Big  Sand  (name  of  a  mythical  bear), 

II  1          Kelcina'kau 

12.  Black  Bear,  AwO'st  \  ,.  ,     , 
[3.  Bald  Eagle;  Pfrtfw"/  lmked  gentes 

AND    MONOGRAPHS 

48 

MENOMINI    CULTURE 

III 

3!  Fox,  Wa"ko 

4.  Dog,  Ana'm 
5.  Deer,  Apa"sos 

TV  /I.  Beaver,  Nomfi' 
v  \2.  Muskrat,  Osii's 

vl 

1.  Crane,  Ku'fita'tcia 
2.  Shagpoke,  Wapikisu'nien 

VI 

1.  Elk,  Oma'skos 

fl.  Thunderbird,  Ina'makiu 
Vn  \2.  War  or  Golden  Eagle,  Kine'u 
(3.  Crow  or  Raven,  Ka'kaki" 

Each  of  these  phratries  and  its  subordi- 

nate 

gentes  possesses  a  number  of  gentile 

names,  both  male  and  female,  based  on  some 

real 

or  supposed  characteristic  of  the  an- 

cestor  of  the  leading  gens,  which  are  be- 

stowed as  honorary  titles  on  members  of 

their  appropriate  group,  and  which  must  be 

kept  constantly  in  use.     The  phratries  have 

likewise  their  peculiar  rites  and  functions, 

but  these  have  largely,  if  not  entirely,  fallen 

in  desuetude.     There  are  no  gens  or  phratry 

properties,  such  as  sacred  bundles,  nor  has 

any 

gens  or  phratry  any  ceremony  appro- 

INDIAN    NOTES 

THUNDER     GENS    NAMES 

49 

priate  only  to  itself.     There  are  traces  of  an 

ancient  dual  division  of  the  phratries  into 

the  moieties  according  to  the  position  of  the 

gens  and  phratry  ancestors  in  the  upper  or 

the  nether  worlds,  but  this  seems  to  have 

been  unimportant  and  purely  ceremonial. 

THUNDER  GENS   NAMES 

These  names,    hitherto    unrecorded,    are 

supposed  to  be  the  titles  of  the  Thunder- 

birds  themselves,  by  which  they  are  known 

among  the  gods.     They  are  used  by  mortal 

Indians  as  personal  names  in  the  Thunderer 

gens.    There  are,  no  doubt,  more  of  these 

titles,  but  they  are  forgotten  or  have  fallen 

into  disuse.    As  given  in  this  list  they  are 

supposed  to  follow  the  order  of  importance, 

and  appearance,   of  their  celestial  owners. 

The  writer  has  placed   an   asterisk  before 

each  name    borne    by    an    Indian  of    his 

acquaintance.      As    noted    above,    similar 

names  were  apparently  once  found  in  all  the 

gentes. 

*Mudje'kiwis,  The  eldest  brother  and  leader. 

Perhaps    derived    from    the    Ojibwa,    and 

AND    MONOGRAPHS 

50 


ME NO MINI    CULTURE 


meaning  'Bad  or  Evil  Wind.'  Not  only 
used  as  a  clan  name,  but  as  the  ordinal 
name  of  the  eldest  son,  or,  in  its  feminine 
form,  of  the  eldest  daughter  in  every  fam- 
ily. Often  used  colloquially  to  mean  the 
firstborn,  or  the  heir,  especially  in  myth- 
ology and  folklore. 

Ma"nuseo,  'The  Leader,'  or  'The  Greatest.' 
Some  Indian  authorities  place  this  Thun- 
derer before  the  preceding,  but  this  has  no 
foundation  in  lore  nor  usage. 

*Wi'skino,  'Bird.'  When  he  appears  the  rain 
freezes. 

*Wabinima'ki",  'White  Thunderbird.' 

Sawinama'kiu,  'Red  Thunderbird.' 

*Kishkinama'kiu,  'Moderator'  (Thunderbird), 
also  known  as  'One-half  a  Thunderer,'  and 
'Finishes  Suddenly.'  He  comes  in  black 
clouds,  and  the  weather  then  clears. 

*Ko"naha',  'Cyclone.' 

Keska'na'kahum,  'The  Tree  Breaker.'  Snaps 
off  the  tree-trunks  half-way  up. 

Mosa'na'sd,  'Terrible  or  Destructive  One.' 
Also  called  'Man-Thunder,'  because  he  is 
often  seen  in  anthropomorphic  form. 

We'se'ka'peo,  'The  Firm-seated  One.'  Always 
looks  on  while  the  others  storm.  Should 
he  ever  leave  his  place  and  join  them,  he 
would  destroy  the  world. 

*Wakajona'pe,  'Crooked  Beak.' 

*Kewutawa'peo,  'Rolling  Eyes.'  Generally 
translated,  'Look  Around.' 

Ina'maki",  'Thunderbird.' 

*Awa'nuhapeo.  'One  Seated  in  Fog.' 

Muko'mias,  'Inventor  of  Hail.' 


INDIAN    NOTES 


GOVERNMENT 

51 

*Pepakiji'se,  'Little  Pot-belly.'     Used  not  only 

as  a  Thunderer  gens  name,  but  as  a  nick- 

name applied  to  the  youngest  son  in  every 

family,  regardless  of  gens. 

GOVERNMENT 

The  office  of  tribal  chief  was  hereditary  in 

the  principal  family  of  the  Great  Mythical 

Bear  gens,  the  members  of  which  are  the 

traditional  lineal  descendants  of  the  Great 

Bear  himself.     The  head  man  in  each  gentile 

group  or  phratry  had  likewise  to  be  a  mem- 

ber  of   the   principal   gens   of   his   group. 

Phratry  councils,  gens  councils,  and  tribal 

councils   were   held    to    decide    important 

questions.     The  duties  of  all  chiefs  were 

purely  civil,  the  war  power  being  vested 

in  the  owners  of  the  war-bundles,  who  were 

dependent  on  their  personal  dream  revela- 

tions for  office,  and  whose  authority  was 

limited  by  their  reputation  and  personality. 

A  civil  chief  was  not  debarred  from  being  a 

bundle-owner,     and    hence    a    war-leader, 

should  he  receive  the  proper  revelations. 

The  war-leaders,  together  with  all  men  of 

notable  bravery,  whose  exploits  had  won 

them   fame,   were   required   to   police   the 

AND    MONOGRAPHS 

52 

MENOMINI    CULTURE 

camp.    An  hereditary  officer  in  one  of  the 

Bear   gentes   was    their   commander.     He 

wore  a  special  badge  of  authority,  and  had 

charge  of  the  peace-pipe,  by  virtue  of  which 

he  prevented  blood  vengeance  in  cases  of 

intertribal  murder,  causing  the  aggrieved 

parties  to  withhold  their  wrath  until  the 

case  could  be  formally  tried,  and  the  mur- 

derer,  if  adjudged   guilty,   bought   off  or 

executed. 

The    warrior    police    were    required    to 

guard  the  beds  of  wild  rice  from  premature 

pickers  when  the  tribe  had  gathered  for  the 

annual  harvest,  in  much  the  same  way  that 

the  Oki'tcita  "soldiers"  of  the  plains  regu- 

lated the  buffalo  hunt. 

BIRTH  AND  NAMING  CUSTOMS 

A  woman  approaching  childbirth  with- 

drew to  an  outhouse  or  a  small  special  lodge, 

and  there  had  her  infant,  for  the  blood  which 

attended  its  arrival  was  regarded  as  un- 

clean, as  is  that  lost  during  the  menses. 

The  child,  almost  as  soon  as  born,  was 

bound  on  a  cradle-board,  and  holes  were 

made  in  its  moccasins,  so  that  if  any  spirit 

INDIAN    NOTES 

BIRTH     AND     NAMES 


53 


should  coax  it  to  leave  its  parents  and  return 
to  the  Otherworld,  whence  it  came,  it  would 
be  obliged  to  refuse,  on  the  ground  that  its 
shoes  were  too  poor  to  undertake  so  long  a 
journey. 

\Yhile  ordinal  names,  derived  from  the 
Thunderers,  are  found  among  the  Meno- 
mini,  each  child  is  given  a  personal  name, 
often  by  some  shaman  who  is  paid  for  this 
service.  These  names  may  be  revealed  in 
dreams,  or  may  be  titles  acquired  from  the 
Powers  Above.  At  a  later  period  hi  life  a 
youth  who  has  done  some  brave  deed  in 
war  may  have  his  name  changed  by  consent 
of  the  gens  or  the  tribal  council,  and  fre- 
quently receives  one  of  the  gentile  names 
mentioned  in  a  preceding  section. 

Children  of  both  sexes  were  always,  and 
to  some  extent  still  are,  taught  to  fast  when 
yet  very  young,  in  order  to  enable  them  to 
undergo  a  rather  prolonged  ordeal  at  pub- 
erty. The  object  of  the  puberty  fast  is  to 
induce  portentous  dreams  by  starvation. 
Visions  of  this  nature  include  the  blessing 
of  the  devotee  by  some  god  or  important 
animal,  with  the  gift  of  certain  special  per 


AND    MONOGRAPHS 


54 

MENOMINI    CULTURE 

sonal,  warlike,  or   supernatural   privileges, 

and   prophecy  concerning  the  supplicant's 

future.     Sometimes  some  taboo  is  imposed, 

or  orders   issued   to  perform  certain  rites 

periodically.    Evil  or  unpropitious  dreams 

may  be  refused  and  new  revelations  sought, 

but  the  reappearance  of  the   same  vision 

four  times  makes  it  irrevocable. 

PUBERTY 

A   girl  undergoing   her   first   menses   is 

obliged  to  withdraw  from  society  for  ten 

days,  and  thereafter  on  each  recurrence  for 

several  days,  or  as  long  as  the  period  de- 

mands.    For  this  enforced  sojourn  she  is 

provided  with  a  small  lodge  and  her  own 

peculiar   utensils  which    no   one  else  may 

touch.     During  'such   periods  women  are 

considered  highly  unclean,  and  hence  are 

supposed  to  pollute,  injure,  and  perhaps 

even  destroy  any  person  or  medicine  with 

which  they  may  come  in  contact. 

- 

MARRIAGE 

Traditionally  all  marriage  customs  were 

derived    from    the    Great    Dawn.    Love 

INDIAN    NOTES 

MARRIAGE 


55 


matches  were  formerly  rare,  but  young  men 
did  a  great  deal  of  courting  at  night,  going 
to  the  lodge  and  bed  of  the  girl  in  the  midst 
of  her  family.  Usually,  however,  parents 
selected  wives. for  their  sons.  If  a  young 
man  proved  acceptable  to  his  prospective 
parents-in-law,  presents  were  given  them  by 
his  relatives,  and  the  bride  went  to  the 
young  man's  wigwam  and  dwelt  with  him. 
Her  parents  made  gifts  in  return  to  the 
groom's  relatives  at  the  end  of  a  year,  and 
these  had  to  be  of  equal  or  greater  value 
than  those  they  had  originally  received. 
Plurality  of  wives  was  once  the  rule. 

Separation  was  by  mutual  consent;  but 
in  recent  times  a  wife  could  be  given  away 
publicly  with  a  blanket  at  the  Dream  Dance. 
Adultery  was  cause  for  divorce,  and  the 
woman  was  sometimes  punished  by  the 
loss  of  her  nose.  The  offending  man  was 
liable  to  death  at  the  bands  of  an  aggrieved 
husband. 

The  "joking  relationship,"  a  formal  eti- 
quette, is  still  maintained  between  brothers- 
and  sisters-in-law,  uncles  aunts,  and  nieces 


AND    MONOGRAPHS 


56 

MENOMINI    CULTURE 

and  nephews.    The  mother-in-law  taboo  is 

also  known. 

GAMES 

Menomini  games  are  often  played  for  the 

dual  purpose  of  honoring  the  gods  and  of 

curing  the  sick,  amusement  being  secondary 

in  a  number  of  cases.    Such  games  are  the 

perquisites  of  important  deities,  and  are 

held  only  to  gain  their  good  graces.    La- 

crosse, in  particular,  is  the  property  of  the 

Thunderers,  and  is  looked  upon  as  mimic 

warfare.    A  game  can  be  called  only  by  a 

man  having  a  Thunderbird  as  his  dream 

guardian,  or  who  is  supposed  to  be  a  rein- 

carnated Thunderer  himself.    In  either  case, 

such  a  person  must  give  the  game  peri- 

odically.   Apparently,   betting   is   not   in- 

dulged in,  in  connection  with   this  sport, 

but  the  giver  must  fee  both  sides  with  gifts 

of  calico  or  other  bright-colored  cloth,  and 

must  not  take  part  irt  the  play  himself,  but 

stay  at  one  side  to  offer  prayers  and  sacri- 

fices.   Shinny,  played  exclusively  by  women, 

belongs  to  one  of  the  sets  of  sacred  Sky  Sis- 

ters  and    is   performed   under   conditions 

similar  to  those  of  lacrosse. 

INDIAN    NOTES 

GAMES 


TWO   HITHERTO    UNRECORDED    GAMES 

A  game  played  solely  for  the  amusement 
of  children,  that  they  might  become  tired 
and  more  readily  fall  asleep,  was  called 
kakatcis  katamoyan.  A  disc  was  cut  out 
of  bark,  a  foot  or  more  in  diameter,  and 
this  the  little  ones  were  taught  to  roll  before 
them,  like  a  hoop. 

A  rough  game,  which  not  infrequently 
developed  into  a  free-for-all  fight,  was 
called  hato'wi,  or  ato'wi.  Two  sides  were 
chosen  by  the  players;  or  members  of  some 
friendly  visiting  tribe,  such  as  the  Pota- 
watomi,  played  in  opposition  to  the  Meno- 
mini.  The  object  of  the  sport  was  to  show 
which  of  the  contestants  could  best  keep  his 
temper.  First  one  side  and  then  the  other 
took  turns  kicking  each  others'  buttocks. 
With  each  kick,  delivered  with  all  the  force 
which  the  moccasin-clad  foot  of  the  owner 
could  gather,  the  name  of  the  game  was 
shouted  aloud;  in  fact,  whenever  a  crowd  of 
Indians  had  gathered  to  watch  or  partici- 
pate in  athletic  sports,  such  as  bow-shooting, 
wrestling,  racing,  or  lacrosse,  if  any  one 


57 


AND    MONOGRAPHS 


58 

MENOMINICULTURE 

shouted  "Hato'wi!"  it  was  customary  for  the 

bystanders  immediately  to  begin  to  play. 

A  list  of  Menomini  games,  all  of  which  are 

widely    diffused    throughout    the    Central 

Algonkian  and  Southern  Siouan  tribes,  fol- 

lows: 

Lacrosse                          Moccasin 

Snow-snake                     Kicking  game 
Prisoners'  base                Draw-sticks 

Rolling  hoops                  Foot-racing 
Shinny                            Bowl-and-dice 
Ice  game                          Cup-and-pin 
Throwing  sticks              Cat's-cradle 
Racing  ponies 

SIGN  LANGUAGE 

A  system  of  signs  for  blazing  forest  trails 

was  once  in  vogue  among  the  Menomini, 

but  has  become  almost   extinct.     I  have 

often  seen  them  break  over  young  saplings 

and  bushes,  inclining  the  fallen  tops  in  the 

direction  the  party  was  taking  for  the  bene- 

fit of  anyone  coming  behind.     The  condi- 

tion of  the  leaves  —  fresh,  wilted,  or  dried  — 

helps  mark  the  elapse  of  time  as  well.    A 

few  signs  are  made  with  the  hands,  appar- 

ently the  remnant  of  a  once  more  extensive 

sign  language. 

INDIAN    NOTES 

SIGN    LANGUAGE 

59 

Contempt:  Raise  right  fist  to  the  lips,  fingers 

away  from  the  mouth,  throw  out  first  two  fingers 

and  bring  hand  downward  and  forward  with 

celerity.     This  gesture  may  be  made  with  im- 

punity only  to  joking  relatives. 

Astonishment:  Right  fist  raised  and  placed 

thumb  against  mouth;  for  great  surprise,  the 

left  fist  raised  in  like  manner,  the  thumb  against 

the  infolded  little  finger  of  the  right.     It  must 

be  understood  that  both  thumbs  are  folded  in. 

Horse  galloping:  Extend  right  arm  horizon- 

tally with  hand  clenched,  fingers  down,  rapidly 

clench  and  unclench  fist.     For  several  horses 

both  hands  are  used. 

Lightning  or  gunshot:  Back  of  right  hand 

slapped  smartly  in  palm  of  left. 

' 

/  give  it  to  you:  Extend  right  hand,  palm 

downward,  raising  palm  until  almost  on  the 

same  plane  as  the  upright  body.- 

There  were  once  other  signs,  say  the  old 

people,  but  they  are  all  forgotten.    None  of 

the  above  gestures  is  confined  to  the  Meno- 

mini  tribe  in  its  use. 

WARFARE 

Although  a  peace-loving  tribe,  the  Meno- 

mini  were  both  able  and  willing  to  resist 

invasion  and  even  to  carry  the  fighting  into 

the  enemy's  country.    They  drove  the  Sauk 

and  Fox  from  their  seats  on  Green  bay,  and, 

AND    MONOGRAPHS 

60 


MENOMINI    CULTURE 


much  later,  during  the  Blackhawk  war, 
materially  helped  the  American  forces  to  ex- 
pel them  from  the  territory  east  of  the  Mis- 
sissippi. They  raided  the  Osage,  and,  in 
company  with  their  allies,  the  Eastern  or 
Santee  Dakota,  ventured  up  the  Mississippi 
to  attack  the  Mandan. 

All  Menomini  warfare  was  conducted 
through  the  assistance  of  the  war-bundles, 
the  type  example  of  which  was  traditionally 
given  the  tribe  by  the  Thunderbirds,  through 
the  medium  of  a  man  named  Wata' fauna. 
The  succeeding  examples  down  to  the  pres- 
ent day  have  been  granted  to  men  and  even 
to  women  as  dream  revelations.  Semi- 
annual sacrifices  are  made  to  the  bundles  in 
the  spring  and  the  fall,  when  a  public  cere- 
mony with  feasting  and  dancing  is  held  (pi. 
iv).  At  this  time  the  bundle-owners  are 
masters  of  the  rites,  and  are  fed  by  attend- 
ants who  place  the  food  in  their  mouths  with 
wooden  skewers. 

When  general  war  was  declared,  runners 
were  sent  to  the  various  villages  of  the  tribe, 
bearing  tobacco  and  a  string  of  wampum, 
painted  red,  to  notify  the  bundle-owners  or 


INDIAN   NOTES 


61 


partizans  to  gather  their  warriors.  When 
for  this  or  any  other  reason  a  partizan  de- 
cided to  go  to  war,  he  collected  his  young 
men,  who  were  volunteers  desirous  of  ob- 
taining fame,  and  led  them  out  of  the  vil- 
lage to  a  secluded  spot  in  the  forest.  Here 
a  long  lodge  of  boughs  was  erected,  the 
bundle  opened,  and  its  contents  displayed. 
Sacrifices,  including  a  dog  feast,  were  made, 
and  the  war  dance  was  performed.  The 
partizan  managed  these  affairs,  but  did  not 
take  part. 

The  war-party  then  proceeded,  with  the 
partizan  in  advance  carrying  the  war-bun- 
dle, or  having  it  borne  for  him  by  his  uncle 
or  a  nephew.  Thus  equipped  the  leader 
could  neither  turn  back  nor  deviate  from 
his  path,  unless  his  uncle  or  his  nephew  came 
forward,  took  hold  of  him,  and  forcibly 
changed  his  course.  When  scouts  had  lo- 
cated the  enemy's  camp,  it  was  approached 
at  night.  Before  attacking,  the  partizan 
again  opened  the  war-bundle,  and,  with  its 
contents  spread  out  before  him,  sang  the 
songs  belonging  to  the  bundle's  ritual,  to  the 
accompaniment  of  a  deer-hoof  rattle,  and 


AND    MONOGRAPHS 


62 


MENOMINI    CULTURE 


then  distributed  the  sacred  contents  of  his 
pack  among  his  followers.  One,  for  exam- 
ple, would  receive  a  root  medicine  to  make 
him  invulnerable,  when  chewed  and  sprayed 
over  his  body.  Another  was  given  a  sim- 
ilar charm  to  secure  invisibility.  Another 
might  accept  a  snake-skin  to  give  him  the 
serpent's  power  of  stealthy  approach.  The 
skin  of  a  swallow  rendered  the  bearer  as  dif- 
ficult to  hit  as  is  that  bird  in  flight;  a 
miniature  warclub  gave  another  the  ability 
to  strike  with  the  force  of  the  Thunder. 
Thus  fortified,  the  men  encircled  the  hostile 
camp,  while  the  partizan  stayed  behind 
singing  to  stupefy  the  enemy. 

The  attack  was  commenced  just  before 
dawn,  when  vitality  was  supposed  to  be  at 
its  lowest  ebb.  Bows  and  arrows  and  war- 
clubs  were  used,  but  shields  were  not  car- 
ried. Scalps  were  taken  back  to  the  parti- 
zan, who  gave  rewards  to  the  successful 
warriors.  The  first  to  kill  a  foe  received  a 
wampum  belt.  After  the  attack  the  war- 
riors turned  homeward,  taking  time,  when 
out  of  reach  of  the  enemy,  to  stretch  the 
scalps  on  hoops.  When  the  lodge  of  boughs 


INDIAN    NOTES 


WARFARE 


63 


erected  on  the  outward  journey  was  reached, 
a  victory  dance  was  held,  and  the  names  of 
the  victors  were  announced  with  the  nature 
of  their  coups. 

Among  the  Menomini  there  was  no  sys- 
tem of  war  honors.  The  greatest  deed  was 
to  slay  a  foeman,  for  which  feat  alone  was 
granted  the  right  to  wear  an  eagle-feather 
on  the .  head.  For  this,  and  perhaps  for 
scalping  a  foe,  the  principals  were  entitled 
to  have  their  names  changed  by  vote  of 
council  composed  probably  by  the  chiefs  of 
the  gens  of  the  victor.  Usually  some  gens 
name  "vacant"  at  the  time  was  awarded. 

Following  the  victory  dance  the  warriors 
danced  with  the  scalps  attached  to  short 
wands,  after  which  the  nearest  female  rela- 
tive of  each  man,  preferably  his  sister,  came 
forward  and  made  him  a  present  "to  wash 
the  blood  from  his  hands,"  and  took  the 
scalp,  whooping  as  she  received  it.  The 
scalps  were  then  the  property  of  the  women, 
who  ornamented  and  kept  them  as  trophies. 
If  a  man  had  no  female  relative  to  receive 
his  scalps,  they  reverted  to  the  war-bundle 
and  were  kept  therein  until  the  next  semi- 


AND    MONOGRAPHS 


64 

MENOMINI    CULTURE 

annual  war-bundle  feast,  when  each  was 

given  to  some  renowned  warrior  to  dance 

with  until  his  female  relatives  "washed  his 

hands"   and   took  it   from    him.    Bits  of 

scalps   are   sometimes   found   attached    to 

charms  contained  in  the  war-bundles,  and 

it  is  probable  that  the  wisps  of  hair  care- 

fully preserved  in  these  palladia,  explained 

as  locks  from  the  heads  of  former  owners, 

are  in  many  cases  really  from  scalps  taken 

when   the  bundle  was    used,  having  been 

kept  as  tokens  of  its  prowess. 

SOCIETIES    • 

THE  MITA'WIN 

An  idea  has  already  been  given  of  the 

underlying  ritual  of  the  important  secret 

society  known  as  the  Mila'win,  or  Medicine 

Lodge,  which  is  composed  of  four  graded 

degrees.    Admission  is  by  purchase,  often  to 

fill  a  vacancy  caused  by  death,  and  the  ini- 

tiation is-  the  dramatization  of  the  origin 

myth,   in  which   the  candidate  plays  the 

leading  role.     The  chief  feature  is  the  pre- 

tended slaying  and  bringing  to  life  of  the 

candidate,  which  is  the  symbolic  presenta- 

INDIAN    NOTES 

M  I  T  A'  W  I  N 


65 


tion  of  the  belief  that  all  so  initiated  will  be 
reincarnated  in  the  Hereafter, 

In  addition  to  the  ritualistic  myths  of  the 
society,  a  mass  of  official  and  unofficial  lore 
is  acquired  from  tune  to  tune  by  the  initiate 
after  he  has  joined  the  body,  but  always  by 
purchase.  This  is  made  up  of  the  songs 
and  the  formulae  accompanying  the  herb 
medicines  known  to  the  members,  and  leg- 
endary data  concerning  the  specific  gifts 
of  the  various  animals  to  Ma"nabus  at  the 
time  of  the  founding  of  the  lodge.  Inci- 
dentally, there  occurs  in  the  customs  of 
the  lodge  one  of  the  few  traces  of  the  old 
tribal  dual  division  previously  mentioned, 
based  on  the  separation  of  the  universe 
into  halves.  It  is  said  that  formerly  mem- 
bers took  their  positions  on  one  side  or  the 
other  of  the  Medicine  Dance  structure  ac- 
cording as  to  whether  the  medicine-bags 
they  possessed  were  made  of  the  skins  of 
animals  inhabiting  the  upper  or  the  lower 
regions. 

MEDICINES   AND   BUNDLES 

Peculiarly  the  property  of  the  members 
of  the  Mita'win,  yet  known  through  pur- 


66 


MENOMINI    CULTURE 


chase  to  many  others,  is  a  vast  series  of 
medicines,  both  magical  and  practical,  hav- 
ing for  their  ingredients  roots,  herbs,  shells, 
fossils,  stones,  claws  of  animals,  and  the  like. 
Presumably  all  these  had  their  origin  in 
dream  revelations,  but  many  have  been 
handed  down  from  one  member  of  the 
society  to  another  from  time  immemorial, 
and,  except  as  gifts  of  "our  grandmother, 
the  Earth,"  or  of  various  gods  and  animals, 
through  the  Great  Dawn,  their  origin  is 
forgotten.  Medicines  and  their  sacred 
formulae,  for  none  are  valuable  without 
their  particular  songs  and  prayers,  can  be 
obtained  only  by  purchase  from  their  own- 
ers, but  as  anyone  may  buy  them,  they  are 
known,  though  in  lesser  degree,  beyond  the 
limits  of  membership  in  the  Mil  a' win. 
Their  number  has  been,  and  constantly  is, 
augmented  by  accessions  from  other  tribes. 
The  gathering  of  roots  and  herbs  for 
medicinal  use  is  always  attended  by  placing 
tobacco  in  the  holes  from  which  they  were 
dug,  with  a  song  or  a  prayer  in  honor  of 
Earth  Grandmother,  whose  hairs  they  are. 
Besides  the  actual  curing  of  disease,  there 


INDIAN    NOTES 


M  I  T  A'  W  I  N 


67 


are  medicines  for  all  manner  of  purposes,  a 
very  incomplete  list  of  which  may  be  given 
here  to  show  their  diversity. 

These  are  at  least  eighteen  different  love 
medicines,  or  charms  for  gaining  the  affec- 
tions of  a  member  of  the  opposite  sex  than 
that  of  the  user;  medicine  for  keeping  mar- 
ried couples  faithful;  for  driving  enemies 
insane;  for  winning  at  gambling,  racing,  etc. 
A  famous  good-luck  medicine  is  called 
ukemd'u'as,  which  attracts  friendship,  over- 
powers enemies,  and  brings  food,  wealth, 
and  gifts  to  the  house;  witch  medicines  of 
many  kinds  for  destroying  foes;  medicines  to 
thwart  sorcerers;  for  taking  game  and  fish; 
to  guard  against  snake-bite;  and  to  insure 
the  bearer  against  injury  from  the  missiles 
of  medicine-bags  shot  by  unknown  foes. 

Like  these  medicines,  the  various  sacred 
bundles  are  sometimes  transferred  by  pur- 
chase, but  so  far  as  the  writer  is  aware, 
this  is  seldom  done.  All  sacred  bundles 
were  originally  the  fruit  of  the  owner's 
dream  revelation,  and  could  never  be 
passed  on  to  other  hands  with  a  complete 
making-over  of  the  power  of  the  first 


AND    MONOGRAPHS 


68 


ME NO MINI    CULTURE 


dreamer,  even  though  the  buyer  had  also 
had  a  bundle  dream;  for  each  vision  was 
charged  with  special  instructions  which  were 
apt  to  differ,  and  the  makeup  of  the  bundle 
was  likewise  variable  within  certain  limita- 
tions. It  was  customary,  however,  for 
people  who  had  not  been  successful  in  estab- 
lishing favorable  contact  with  the  gods  to 
go  to  a  bundle-owner  and  purchase  the 
right  to  use  or  to  carry  certain  of  the  medi- 
cines and  charms  contained  therein.  In- 
herited bundles  theoretically  lost  some  of 
their  power,  although  instances  are  re- 
ported in  which  identical  dreams  were 
vouchsafed  father  and  son.  It  has  been 
observed  that  this  theoretical  loss  of  power 
credited  to  the  bundles  is  seldom  admitted 
in  actuality.  As  all  bundles  were  acquired 
through  dreams,  and  as  dreams  cannot  be 
controlled  successfully,  there  was  no  limit 
set  by  custom  on  the  number  of  bundles  of 
any  kind  to  be  found  in  the  tribe;  but  they 
were  never  very  numerous.  They  were,  as 
has  previously  been  stated,  personal  and 
not  clan  property. 


INDIAN    NOTES 


DREAMER  S-W  ITCHES 

69 

THE  DREAMERS 

Next  of  importance  to  the  Mita'win  is 

the  Society  of  the  Dreamers,  of  which  no 

more  than  passing  mention  need  be  made 

here,  since  it  has  been  fully  treated  under 

the  caption  of  Religion.     It  is  a  modern 

acquisition. 

THE  WITCHES'  SOCIETY 

The  belief  in  witchcraft  is  deeply  rooted 

among  the  Menomini,  and  it  is  the  constant 

effort  of  the  shamans  and  the  members  of 

the  Mita'ivin   to   combat   their  activities. 

Witches    and    wizards    are    persons    who, 

through  self-mortification,  such  as  fasting 

and  sacrifices,  have  obtained  the  patronage 

of  some  one  of  the  Evil  Powers,  in  return 

for  which  they  are  obliged  to  slay  members  of 

their  own  tribe  as  votive  offerings.     They 

attack  and  destroy  their  victims  by  magi- 

cally transforming  themselves  into  balls  of 

fire,  owls,  bears,  foxes,  turkeys,  and  other 

animals,  and  traveling  for  great  distances  at 

night  with  remarkable  speed.    Arrived  at 

the  lodge  of  his   prey,    the   sorcerer   dis- 

charges enchanted  arrows  at  him,-  causing 

AND    MONOGRAPHS 

70 


MENOMINI    CULTURE 


disease,  and,  if  the  attacks  are  repeated, 
death.  Witches  are  known  to  have  magic 
bundles,  the  most  notorious  of  which  con- 
tain the  entire  hide  of  a  bear,  or  the  skin 
of  a  horned  owl,  which  are  worn  when  as- 
suming the  shapes  of  these  animals.  With 
the  skins  is  included  a  bandoleer,  or  shoulder 
pouch,  covered  with  tiny  bags  holding  bad 
medicines,  the  worst  of  which  are  portions 
of  the  body  of  the  terrible  Horned  Hairy 
Snake. 

The  witches  are  said  to  be  associated  in 
a  society  having  eight  members,  four  using 
the  bear  and  four  the  owl,  as  mediums  of 
murder.  Their  rites  are  said  to  include  a 
disgusting  form  of  cannibalism,  for  witches 
are  supposed  to  haunt  the  graveyards  where 
their  victims  are  buried,  and  so  magically 
to  obtain  the  heart  and  lungs  of  the  mur- 
dered persons,  which  they  are  credited 
with  devouring.  Witches  also  destroy  their 
victims  by  shooting  and  stabbing  rude 
effigies  of  them  made  on  the  ground  or  on 
birch-bark,  or  by  torturing  dolls  of  grass  or 
wood.  They  also  steal  the  luck  away  from 
hunters,  sending  their  arrows  or  bullets 


INDIAN    NOTES 


W  A'  B  A  N  O-  J  E"  S  A  K  O 

71 

astray;  they  cause  children  to  drown;  and 

practise  other  nefarious  arts. 

THE  WA'BANO  CULT 

This  is  a  group  of  unattached  shamans 

who  resemble  the  Dakotan  Hey  oka  in  some 

of  their  practices,  especially  with  regard  to 

immunity    from    fire    and    boiling    water, 

though  they  do  not  use  "backward  speech." 

They  are  prophets,  and  derive  their  skill  from 

the  Morning  Star  (Wa'bano,  or  Wa'panana), 

or  even  from  the  Sun. 

THE  JE"SAKO  CULT 

Like  the  Wa'bano,  the  Je"sako  form  a 

• 

cult  by  themselves,  but  are  not  associated 

or  united.     They  are  diviners  and  doctors. 

and  in    the  curing  of  the  sick  commence 

their  work  by  erecting  a  small,  cylindrical, 

bark  lodge,  where  they  commune  with  the 

spirits.    The    lodge    sways    from    side    to 

side,  the  wind  blows,  and  voices  are  heard 

speaking  to  the  seer,  who  replies  through 

the  medium  of  the  turtle,  who  acts  as  inter- 

preter. 

AND    MONOGRAPHS 

72 

MENOMINI    CULTURE 

The  cause  of  the  patient's  illness,  invari- 

ably witchcraft,  since  disease  is  unnatural, 

is  made  clear  to  the  Je"sako.     Sometimes 

he  coaxes  the  soul  of  a  moribund  patient, 

thought  to  be  already  well  started  on  the 

journey  to  the  Land  of  the  Dead,  to  return 

and  enter  a  small  wooden  cylinder  where  it 

is  imprisoned  and  delivered  to  its  relatives. 

These  attach  the  cylinder  to  the  patient's 

breast  for  four  days,  so  that  the  soul  may 

return  to  his  body. 

Sometimes  the  gods  inform  the  Je"sako 

that  his  client  is  afflicted  by  a  sorcerer's 

arrow  in  the  flesh,  which  he  proceeds  to 

extract  by  sucking  through  a  bone  tube. 

He  vomits  forth  the  arrow,  displays  it  to 

the  onlookers,  and  announces  that  the  cure 

is   made.    A   sorcerer's   arrow   when  thus 

brought  to  light  will  be  found  to  be  a  maggot, 

a  fly,  a  quill,  or  some  other  small  object. 

Of  course,  the  doctor  is  well  paid  for  his 

diagnosis  and  cure. 

MITA'WAPE  AND  TE'PAPE 

These  are  two  minor  cults  similar  to  the 

preceding,  differing  only  in  having  lesser 

INDIAN    NOTES 

OTHER    CULTS 

73 

powers.    They  are  more  numerous  than  the 

Je"sakowfik,  and  derive  their  strength  from 

dreams  of  the  Great  Dawn.     There  is  still 

another  class  of  like  physicians  called  Tcipi- 

nini,  who  derive  their  power  from  Na'xpatao, 

brother  of  the  Great  Dawn  and  Lord  of  the 

Realm  of  the  Dead. 

THUNDER  CULT 

A  cult  of  those  who  have  dreamed  of  the 

Thunderers  was  once  organized  to  worship 

the  Thunderbirds  through  the  medium  of  a 

large  drum,  but  as  the  drum  was  cracked 

during  a  thunderstorm,  the  cult  was  aban- 

doned. 

BUFFALO  DANCE  CULT 

Twice  a  year,  in  spring  and  fall,  those  who 

had  dreamed  of  the  bison  gave  a  perfor- 

mance in  which  the  principal  participants 

wore  buffalo  head-dresses,  and  imitated  this 

animal.    A  long  tent,  like  that  used  in  the 

Medicine  Dance,  was  erected,  and  a  row 

of  wooden  bowls  filled  with  vegetal  foods 

appropriate  to  the  patron  of  the  rite  was 

placed  down  the  center.     Round  these  the 

AND    MONOGRAPHS 

74 

MENOMINI    CULTURE 

performers  danced,  pawing,  bellowing,  anc 

eating  or  drinking  without  touching  their 

hands  to   the  vessels.    At   the  conclusion 

the  dishes  were  overturned  by  each  with 

his  head,  when  a  portion  of  tobacco  was 

found  hidden  beneath  the  bowls.     This  cere- 

mony in  honor  of  the  buffalo  was  often 

* 

given  in  order  to  secure  the  aid  of  these 

beasts  in  healing  the  sick.    The  buffalo  are 

credited  with  great  knowledge  of  herbs  and 

mystic  curative  powers. 

LIST  OF  CEREMONIES 

Including  the  ceremonies  and  dances  al- 

ready described,   the  following  rites  have 

been    noted,    many    now    obsolete    being 

marked  with  an  asterisk. 

1.  Medicine    Dance    and    attendant    cere- 

monies. 

2.  Dream  Dance. 

3.  War  Dance.* 

4.  Victory  Dance.* 
5.  Scalp  Dance.* 
6.  Semiannual  War-Bundle  Dance.* 

7.  Youth's  First  Game  Dance,  or,  more  prop- 
erly, Feast.* 
8.  Harvest  or  Crop  Dance.* 
9.  All  Animals'  Dance,  in  honor  of  the  to- 
temic  ancestors.* 

INDIAN    NOTES 

CEREMONIES 

75 

10.  Rain  Dance,  given  to  the  war-bundles  in 
time  of  drouth. 

11.  Dog  or  Beggar's  Dance,*  given  in  the 
sugar    camps    in    early    spring.     The 
dancers  wore  birch-bark  masks,   and 
brave  deeds  were  recited. 

12.  Tobacco    Dance,   perhaps   a   degenerate 
form    of    the    Calumet    of    Southern 

Siouan  tribes.* 

13.  Shawano    Dance.     Said    to    have    been 

derived  from  the  Shawnee,  and  perhaps 
connected  with  certain  Mila'uin  rites 

for  the  dead,   for  during  this  dance 
Na'xpatao   is   besought    to    allow    the 
spirit  of  the  dead  man  in  whose  honor 
the  dance  is  given  to  return  to  earth 
and  participate. 
14.  Circular  Dance.     A  dance  performed  by 
the  braves,  who  count  their  coups  and 
reenact  them.* 

15.  Woman's  Dance.     A  social  dance  recently 
introduced  by  the  Winnebago,  and  sel- 
dom performed. 

BEAR  CEKEMONIES 

The  Menomini  had   certain   ceremonies 

which   they  performed  when   a  bear  was 

slain.     A  deerskin  was  offered  to  the  Sun 

and  a  feast  was  given.     The  bear's  skull  was 

prepared  and  cleaned,  and  was  later  hung 

up  in  the  woods.     The  bones  of  the  animal 

were  kept  away  from  the  dogs.     Members  of 

AND    MONOGRAPHS 

76 

MENOMINI    CULTURE 

the  Bear  totem,  at  least,  always  apologized 

to  a  bear  before  slaying  it. 

MYTHOLOGY  AND   FOLKLORE 

The  mythology  of  the  Menomini  has  been 

described  at  length  in  an  earlier  portion  of 

this  paper,  and  therefore  needs  little  con- 

sideration here.    A  large  body  of  folklore 

has  been  collected  by  Hoffman  and  the 

writer:  it  is  typically  Central  Algonkianin 

character,  but  bears  strong  resemblance  to 

the  Ojibwa  of  the  north.     Its  affiliations 

cannot    be    more    definitely    placed    until 

more  is  known  of  the  other  Central  tribes, 

especially  those  of  Siouan  origin. 

While  the  subject  is  too  extensive  for  de- 

tailed treatment  it  may  be  noted  that  the 

Menomini  themselves  divide  their  folklore 

and  mythology  into  four  classes: 

First,  the  cosmogonic  myth  and  the  myths 

concerning  the  founding  of  the  Mita'win. 

These  are  regarded  as  highly  sacred  and 

secret,   and  in  the  case  of  the  Mita'win 

myths,  which  deal  with  the  Culture  Hero- 

God,  are  the  exclusive  property  of  the  mem- 

INDIAN    NOTES 

MYTHOLOGY 


77 


bers  of  the  society,  and  can  be  obtained  by 
new  members  only  at  a  high  price. 

Xext  come  the  stories  of  the  Culture  Hero 
as  Trickster.  These  are  but  tales  of  buf- 
foonery and  lust,  and  are  not  at  all  in  keep- 
ing with  the  character  of  the  Hero  as  brought 
out  in  the  preceding  group.  They  are 
extravaganzas  without  sacred  meaning. 
Their  separation  in  the  native  category  is 
added  reason  for  supposing  that  these 
form  part  of  a  cycle  the  hero  of  which  was 
the  real  Great  Hare,  and  a  personage  dis- 
tinct from  the  primal  Hero-God  with  whom 
he  has  been  confounded  by  reason  of  names 
of  similar  sound.  The  trickster  stories  are 
much  more  widely  diffused  than  are  the 
sacred  myths  among  other  tribes. 

The  third  class  is  composed  of  weird  and 
marvelous  yarns  dealing  with  the  exploits 
of  heroes  and  wizards,  super-animals,  can- 
nibals, living  skulls,  and  animated  forces. 
Magic  is  their  keynote.  These  correspond 
with  our  fairy  tales,  and  show  the  Algonki- 
ans  to  have  a  lively  and  colorful  imagination, 
not  inferior  to  that  of  Celtic  story-tellers. 

Lastly  is  a  group  called  by  the  Indians 


AND    MONOGRAPHS 


78 

MENOMINI    CULTURE 

"  true  stories,"  a  designation  which  is  by  no 

means  accurate,  since  they  overlap  with 

those  of  the  preceding  category.    These  are 

principally    brief  narrations  of  love,  war, 

ghosts,  adventure,  witchcraft,  and  super- 

natural experiences. 

A  fifth  class,  not  recognized  by  the  na- 

tives, may  be  added.    It  is  possible  to  seg- 

regate a  small  group  of  stories  of  European 

derivation  by  reason  of  certain  entirely  for- 

eign properties  and   motives.    The   influ- 

ence of  these  on  the  rest  of  the  groups  has 

been  negligible. 

FUNERAL  CUSTOMS 

When  a  death  occurs,  the  corpse  of  the  de- 

ceased  is   arrayed   in   its   finery,  its   face 

painted,  and  the  guests  assembled  for  the 

wake.    This  now  lasts  two  days  and  two 

nights,  but  is  said  to  have  ended  formerly 

the  same  day  at  sunset.     The  first  evening 

the  presiding  officers  enter  the  house  and 

sing  the  death-songs  to  the  swish  of  the 

gourd-rattle,  and  this  is  repeated  the  fol- 

lowing night.    The  next  day  the  corpse  is 

redressed   in   its   second-best   clothes    and 

INDIAN    NOTES 

MORTUARY 


79 


is  laid  out  in  state  in  the  lodge,  with  calico, 
tobacco,  and  other  gifts,  which  are  placed 
near  its  head.  After  certain  rites  the  body 
is  carried  out  of  doors  through  a  hole 
made  in  the  rear  of  the  wigwam  or  through 
a  window,  if  the  funeral  is  being  held  in  a 
house.  This  is  done  in  order  to  confuse  the 
ghost,  so  that  it  cannot  follow  the  party 
which  carries  the  corpse  to  the  grave. 
When  the  funeral  procession  reaches  the 
cemetery,  the  body  is  laid  on  the  ground, 
and  a  feast  of  the  dead,  at  which  all  the 
food  must  be  consumed,  is  held.  At  the 
end  of  this  rite  a  ceremonial  smoke  is  given 
for  the  deceased,  and  the  body  is  placed 
beside  the  grave.  The  chief  mourner  now 
comes  forward  with  a  package  composed 
of  a  new  suit  of  clothes,  in  the  center  of 
which  is  placed  a  lock  of  hair  cut  from  the 
dead  person  by  one  of  the  attendants. 
This  bundle  is  carried  home  and  kept  in 
the  house  for  at  least  a  year  after  the  ob- 
sequies. The  bundle  receives  offerings  of 
food  and  tobacco  from  tune  to  time,  and  is 
spoken  of  as  if  it  were  the  deceased,  still 
alive. 


AND    MONOGRAPHS 


80 


MENOMINI    CULTURE 


The  body  having  been  lowered  in  the 
grave,  the  next  of  kin  steps  over  it  and  runs 
home  by  a  roundabout  way,  so  that  the 
ghost  may  not  follow.  Formerly  a  quan- 
tity of  food,  utensils,  and  weapons  were 
placed  in  the  grave  for  the  use  of  the  soul 
on  the  journey  to  the  Otherworld,  but  this 
is  no  longer  done.  The  grave  is  now  filled 
and  a  short  stake  is  erected  at  the  head. 
Warriors  are  called  on  to  count  their  coups 
and  to  appoint  the  souls  of  foes  whom  they 
have  slain,  and  over  which  they  are  sup- 
posed to  have  control,  to  accompany  and 
assist  the  soul  of  the  deceased  to  the  Other- 
world.  These  men  now  step  forward  and 
recite  their  exploits.  For  each  coup  counted, 
and  at  least  four  are  necessary,  an  attend- 
ant marks  a  horizontal  line  or  an  X  on  the 
grave-post  with  vermilion.  A  stick  with 
four  bunches  of  shavings  fringing  it  at  inter- 
vals is  also  prepared.  The  totem  animal  of 
the  departed  is  painted  on  the  post,  in- 
verted, or  with  head  down,  to  show  that  it 
is  dead.  Somewhat  later  a  long,  low  house 
of  boards  with  a  ridged  roof  is  erected  over 
the  grave  with  a  little  door  at  one  end  to 


INDIAN    NOTES 


MORTUARY 

81 

permit    the   ghost,   which   is   supposed   to 

linger  about  the  cemetery,   to  leave  and 

enter. 

For  members  of  the  Mitd'win  a  ceremony 

is  held  one  year  later,  often  at  the  grave, 

when  the  soul  of  the  dead  person  is  called 

back  to  earth  and  feasted,  and  then  released 

to  return  and  live  forever  in  the  Hereafter. 

In  the  rites  as  performed  at  the  cemetery 

the  Medicine  Dance  structure  is  erected  at 

the  spot  (pi.  i)  in  reverse  orientation  from 

that  usually  employed,  and  the  soul  of  the 

deceased,  temporarily  reincarnated  in  a  new 

candidate  for  membership  in  the  society, 

is  conducted  to  the  grave  at  the  end  of  the 

ceremony,  faced  to  the  west,  and  dismissed 

to  return  alone  to  the  Realm  of  Xa'xpatao. 

After  certain  other  rites  (pi.  m)  the  com- 

pany returns  to  the  lodge   with   rejoicing 

and  promiscuous  shooting  with  their  medi- 

cine-bags. 

MOURNING 

Immediately  after  a  death  the  mourners 

blacken  their  faces,  put  on  old  clothes,  and 

allow  their  hair  to  hang  disheveled.    They 

AND    MONOGRAPHS 

82 

MENOMINI    CULTURE 

lacerate  the  fleshy  parts  of  their  bodies  with 

flints.    In  former  times  a  widow  or  a  wid- 

ower was  required  to  mourn  for  four  years. 

A  man  was  unclean  for  the  space  of  a  year 

and  could  not  handle  weapons  or  medicines. 

A  widow's  mourning  was  ended  by  her  hus- 

band's relatives,  to  whom  she  brought  pres- 

ents.   They  combed  her  hair  and  told  her 

she  was  free.    Violation  of  the  mourning 

rules  was  punishable  by  cutting  off  the  nose, 

the  same  penalty  as  was  exacted  for  adul- 

tery. 

INDIAN   NOTES 

83 

II.  HOUSING 
ORIGIN  OF  THE  MENOMINI  TYPES 

WHEN  FIRST  encountered  by  the 
French,    the   Menomini  Indians 

|§?^gj       resided    on    the    west  shore    of 

Green  bay,  Lake  Michigan,  from 
the  mouth  of  the  Menominee  river  south- 
ward to  the  mouth  of  the  Fox.     This  early 
country   is   low-lying  and   damp,   for   the 
greater  part,  except  for  the  elevated  sand 
dunes  which  border  the  shores  of  Green  bay. 
The  upland  through  which  the  rivers  flow 
is  also  dry  and  sandy,  and  on  the  shifting 
dunes  the  Indians  pitched  their  wigwams. 
The  traces  of  their  prehistoric  and,  later, 
historic  settlements,  may  still  be  observed 
at  Big  and  Little  Suamico,  Pensaukee,  and 
on  the  Oconto,  Peshtigo,  and  Menominee, 
in     particular.     These     sites     have     been 
described  in  detail  by  Fox,   Schumacher, 
and  Younger,  of  the  Wisconsin  Archeolog- 
ical  Society.3 

AND    MONOGRAPHS 

84 


MENOMINI    CULTURE 


The  Green  bay  shore,  where  some  of  the 
oldest  Indians  now  living  were  born  and 
spent  the  early  years  of  their  lives,  was  the 
summer  home  of  the  greater  portion  of  the 
tribe.  When  winter  winds  began  to  blow, 
they  temporarily  abandoned  their  fisheries, 
ceased  their  quasi-maritime  life,  and  with- 
drew inland  up  the  various  streams.  Here 
they  fQund  shelter  from  the  bitter  blasts  in 
the  forests  and  the  protected  river  bottoms. 
Some  scattered  families  even  penetrated  to 
the  upper  waters  of  the  Wolf  on  the  present 
reservation,  and  may  have  been  the  makers 
of  the  mounds  and  pits  still  to  be  seen  there. 
When  the  breaking  of  the  ice  in  the  spring 
freed  the  rivers  for  travel,  they  abandoned 
hunting  and  trapping  to  paddle  down  to 
the  coast  once  more. 

Owing  to  the  diversity  of  their  country 
and  of  its  living  conditions,  the  Menomini 
had  at  their  disposal  a  variety  of  materials 
adaptable  for  shelter,  and  it  is  therefore  not 
surprising  that  a  number  of  types  of  houses 
were  developed  by  the  tribe.  Two,  how- 
ever, were  in  ordinary  daily  service,  and 
these  were,  and  indeed  to  a  certain  extent 


INDIAN    NOTES 


WINTER  LODGE 

85 

are,   the  quadrangular  house  of  bark  for 

summer,   and   the   semi-globular   or  dome- 

shaped  lodge  for  winter  use.    Both  types 

are  familiar  "to  students  as  forms  found 

widely  diffused  among  the  Algonkian  tribes 

of  forested  North  America. 

THE  WINTER  LODGE 

The  semi-globular  house,   covered  with 

mats  or  with  bark,  was  the  more  widely 

distributed  form  of  the  two,  and  may  be 

considered    as    the    Algonkian    lodge    par 

excellence.    It  has  been  noted  among  the 

tribes  of  New  England,  at  least    among 

those  of  Massachusetts  and  of  Connecti- 

cut, for   the  Abenaki  and  others   to   the 

north  seem  to  have  preferred  the  conical 

type.     The   round    or    semi-globular    wig- 

wam was  utilized  by  the  tribes  of  Long 

Island  and  coastal  New  York,  but  not  by 

the  Iroquois.    It  was  in  vogue  among  the 

Delawares,  and  all  the  Central  Algonkians, 

and  was  common  among  many  tribes  as 

far  south  as  the  borders  of  the  Muskho- 

gean  or  Gulf  culture.     On  the  north  it  is 

still    to    be    seen,    occasionally,    at    least, 

AND    MONOGRAPHS 

86 

MENOMINI    CULTURE 

among  the  Ojibwa  and  the  Eastern  Cree, 

even  on  the  shores  of  Hudson  bay.     North- 

ward,   however,    as    one    approaches    the 

Arctic,  the  conical  lodge  largely  supplants 

this  type.    In  all  this  wide  sweep  of  terri- 

tory    variations     appear     principally     in 

ground-plan  (that  of  the  southern  reaches 

inclining  to  be  oval  rather  than  circular), 

and  in  roofing  material.    Along  the  Atlan- 

tic coast,  sedge-grass  and  cornhusks  were 

used,  as  well  as  the  ordinary  elm-  or  cedar- 

bark  and  cattail  mats.    In  the  north  birch- 

bark  was  favored. 

All  of  the  Southern  Siouan  tribes,  and 

with  them  may  be  included  the  Eastern  or 

Santee  division  of   the  Dakota,   and   the 

Winnebago,  were  given  to  the  use  of  this 

semi-globular  structure,  but,  like  the  Algon- 

kians,  the  more  southerly  representatives 

of  the  group  preferred  lodges  of  oval  outline. 

THE  SUMMER  HOUSE 

The  summer  house  of  bark,  with  quad- 

rangular ground-plan,  but  varying  as  to  the 

shape  of  the  roof,  which  was  either  arched 

or  triangular  in  cross-section,  was  almost 

INDIAN    NOTES 

L  O  N  G-H  O  U  S  E 

87 

as  widely  distributed  as  the  semi-globular 

lodge,  being  found  among  the  Iroquois  of 

New  York  and  Canada,  as  well  as  among 

the  Algonkians.     The  various  tribes  using 

these  types  of  lodges  did  not  always  observe 

the  seasonal  changes  nor  move  from  one 

form  of  dwelling  to  the  other. 

THE  LONG-HOUSE 

The  long-house,  favored  by  the  Iroquois 

and  their  Algonkian  vassals  in  the  East  as 

a  place  of  dwelling,   survives  among  the 

Menomini    and    other    Central   Algonkian 

and  Southern  Siouan  tribes  as  a  ceremonial 

structure  devoted  principally  to  the  rites 

of  the  Medicine  Dance,  and,  to  a  lesser 

extent,  to  other  sacred  performances.     It 

too  may  be  an  ancient  pan-Algonkian  sur- 

vival, as  it  seems  to  have  been  widely  dis- 

tributed among  the  peoples  of  this  stock 

at  the  time  of  the  first  colonists.     Among 

the  Iroquois  it  is  no  longer  used  as  a  habita- 

tion, but  the  Five  Nations  still  build  their 

council  and  ceremonial  structures  in  the 

shape  of  the  long-house,   and  apply   this 

name  to  them. 

AND    MONOGRAPHS 

MENOMINI    CULTURE 


Among  the  Menomini  the  writer  has 
seen  and  entered  bark  houses  of  both 
semi-globular  and  ridged  types,  and  has 
even  assisted  in  erecting  one  of  the  long 
ceremonial  structures  designed  for  the 
Medicine  Dance,  as  recently  as  the  spring 
and  summer  of  1920.  Of  course,  log  and 
frame  houses  are  now  occupied  by  the 
majority  of  the  Indians,  and  the  wigwam  as 
a  dwelling-place  will  soon  be  a  thing  of  the 
past. 

CONSTRUCTION     OF     THE     HOUSE 
THE  WINTER  LODGE 

In  building  a  round  winter  lodge  or 
wigwam  (pi.  v),  about  sixteen  saplings,  each 
eighteen  feet  in  length  and  about  one  and 
one-hatf  inches  in  diameter  at  the  butt,  are 
selected  and  cut.  Four  of  these  poles  are 
set  upright  in  the  ground  so  as  to  form  a 
rectangle  three  or  four  feet  broad  by  twelve 
or  fifteen  feet  long,  the  latter  dimension 
being  intended  for  the  breadth  of  the  house. 
When  these  "doorposts"  have  been  erected, 
the  women  (for  generally  two  at  least  are 
required  to  build  a  wigwam  of  this  char- 


INDIAN    NOTES 


CONSTRUCTION 


89 


acter),  bend  the  poles  toward  the  center  of 
the  long  sides  of  the  rectangle,  and  lash 
them  together  with  basswood-bark.  To 
accomplish  this,  one  of  the  women  takes 
her  pack-strap  and  throws  it  over  the  upper 
end  of  a  pole  and  bends  it  down  to  where 
she  can  reach  it.  She  then  holds  it  fast, 
while  the  other  pulls  down  the  opposite 
pole.  These  doorposts  having  been  con- 
nected, the  other  poles  are  set  up  and 
arched  over  them  transversely,  and  all  are 
bound  together  in  the  same  way.  A  mat 
is  laid  on  the  floor,  in  the  center,  to  mark 
the  fireplace.  The  door  usually  faces  the 
south,  in  order  to  catch  the  sunlight,  and 
to  be  protected  from  wind  and  ram. 

When  this  has  been  done,  a  double  roof- 
mat  of  cattail-flags  is  taken  and  its  width 
measured  around  the  side  of  the  lodge,  from 
the  bottom  of  the  frame  upward,  starting 
at  the  outside  of  one  of  the  doorposts,  and 
working  around  to  the  other.  Guided  by 
this  gauge  a  horizontal  ring  of  saplings  is 
bound  around  the  framework  from  door- 
post to  doorpost,  about  three  to  four  feet 
from  the  ground,  corresponding  to  roof 


AND    MONOGRAPHS 


90 


MENOMINI    CULTURE 


purlins  in  our  houses.  Then  the  operation 
is  repeated,  starting  above  this  ring  and 
allowing  a  few  inches  less  than  the  width 
of  the  mat,  so  that  when  the  coverings  are 
tied  on,  each  successive  mat  will  overlap 
the  one  below,  and  thus  shed  water.  About 
six  mats  are  needed  for  the  average  wigwam. 

The  framework  of  the  lodge  having  been 
completed,  the  mats  arc  tied  on  the  cross- 
pieces  with  raw  basswoods  tring.  A  rect- 
angular hole  about  two  and  one-half  feet 
square  is  left  open  in  the  roof  directly  above 
the  fireplace  for  the  egress  of  smoke.  A 
small  rush  mat  or  a  piece  of  elm-bark  is 
fastened  to  one  side  of  the  aperture,  so  that 
it  can  readily  be  drawn  over  the  hole  in 
case  of  rain.  A  mat  or  an  old  blauket, 
weighted  at  the  bottom,  serves  as  a  door. 
Except  for  its  shape,  the  long-lodge  used  to 
house  the  ceremonies  of  the  Medicine 
Society  is  built  in  the  same  manner. 

Sometimes  birch-  or  .cedar-bark  is  used 
to  cover  a  round  winter  lodge.  The  bark 
is  cut  in  suitable  sizes  by  reaching  up  the 
bole  of  a  tree  as  far  as  possible,  and  girdling 
it  with  an  axe  or  a  hoe.  Then  it  is  again 


INDIAN    NOTES 


WINTER    LODGE 


91 


girdled  by  a  serrated  cut  made  near  the 
ground,  and  the  two  cuts  connected  by  a 
perpendicuJar  gash.  The  bark  is  then 
pulled  off  in  a  sheet  and  flattened  by  being 
weighted  down  with  stones  until  ready  for 
use.  Sometimes,  but  rarely,  elm-bark, 
prepared  in  the  same  manner,  is  used  for 
covering  a  lodge. 

Around  the  inside  of  the  lodge,  from  door- 
post to  doorpost,  a  couch  or  bench  is  built. 
Crotched  stakes  are  driven  into  the  ground 
at  intervals,  two  or  more  feet  out  from  the 
wall,  and  other  poles  are  laid  in  the  crotch'es, 
which  are  two  to  two  and  one-half  feet 
above  the  floor,  to  form  an  inner  circle. 
Over  these  is  laid  a  coarse  grill  of  smaller 
sticks,  and  this  in  turn  is  covered  with 
boughs  of  balsam  or  of  other  evergreens. 
On  these  is  placed  bedding  composed  of 
blankets  or  bearskins.  The  inner  wall  is 
often  lined  with  reed  mats  woven  in  various 
esthetic  designs  and  gaily  colored. 

Miscellaneous  objects  are  stored  under 
the  wall-couch,  or  are  hung  from  poles 
suspended  overhead  on  wooden  hooks. 
Shelves  are  often  built  above  the  couches, 


AND    MONOGRAPHS 


92 


MENOMINI    CULTURE 


stakes  to  support  them  being  erected  from 
the  floor. 

The  fire  is  built  in  the  center  of  the  wig- 
wam, under  the  smoke-hole.  An  upright 
frame  of  two  crotched  poles,  a  yard  or  less 
high,  supporting  a  third  horizontal  bar,  is 
constructed  on  which  to  swing  the  kettle 
over  the  fire,  or  a  tripod  of  poles  serves  the 
same  purpose. 

The  place  of  honor  is  in  the  rear  of  the 
lodge,  behind  the  fire  and  opposite  the 
door.  This  is  the  place  accorded  to  guests. 
The  family  medicine-bundles  or  other 
sacred  objects,  if  kept  in  the  house,  are 
stored  here  near  the  sleeping  place  of  the 
master  of  the  lodge,  or  are  hung  from  the 
ceiling  above  his  head.  Special  outhouses 
are  not  built  by  the  Menomini  to  contain 
these  treasures,  but  almost  always  the  man 
of  the  family  has  a  sacred  pole,  ten  to  twenty 
feet  high,  close  by,  usually  in  front  of  the 
wigwam.  Surmounting  this  pole  is  a  rude 
flag,  or  a  representation  of  some  object  of 
importance  to  the  owner,  such  as  his  dream- 
guardian,  or  a  symbol  referring  to  it,  carved 
in  wood.  These  poles  are  frequently 


INDIAN    NOTES 


SKINNER — MENOMINI    CULTURE 


DETAILS   OF  CONSTRUCTION   OF  THE  SQUARE   HOUSE 
a,  Four  upright  crotched  saplings;   b,  Connecting  poles  fastened  in  the- 
crotches;  c,  Crotched  uprights  supporting  ridgepole;  d,  Rafters  lashed  fromi 
ridgepole  to  connecting  poles;  e,  Horizontal  pole  forming  lintel;  /,  Frame- 
work  for  walls. 


SUMMER    HOUSE 

93 

painted  red,  and  sometimes  on  festal  occa- 

sions   are    hung    with    feathers    or    other 

objects  of  adornment.     From  time  to  time 

when  the  weather  is  fair,  the  sacred  bundles 

are  hung  on   them  to  air,  but  a  shorter, 

special  post  may  be  used  for  this  purpose 

(pi.  xi). 

A    small,    dome-shaped    lodge,    scarcely 

large  enough  to  accommodate  one  person, 

is  erected  not  far  from  each  house.     Such 

lodges  are  used  exclusively  by  women  dur- 

ing their  menses,  when  it  is  taboo  for  them 

to  enter  the  wigwam  or  to  touch  any  of  the 

cooking    utensils,    weapons,    or    especially 

the    medicines  belonging    to    the    family. 

Men  who  have  any  particular  charms  or 

supernatural    powers    are   held    to    be    in 

danger  of  death  if  they  so  much  as  come 

in  contact  with  a  woman  at  this  time,  and 

even  ordinary  warriors  are  liable  to  grave 

disaster. 

THE  SUMMER  HOUSE  OF  BARK 

The  quadrangular  summer  house  of  bark 

with  ridged  roof  is  built  as  follows:  Poles 

are    cut    and    peeled,    and    four    upright 

AND    MONOGRAPHS 

94 


ME NO MINI    CULTURE 


crotched  saplings  are  set  in  the  corners  of  a 
rectangle  about  fifteen  to  twenty-five  feet 
long,  by  ten  to  twelve  feet  broad,  as  shown 
in  pi.  vi,  a.  Next,  four  horizontal  connect- 
ing poles  are  laid  in,  or  fastened  close 
to,  the  crotches  (b).  A  short,  crotched 
upright  is  lashed  at  its  butt  to  the  center 
of  each  cross-beam  at  each  end  of  the  frame- 
work, its  apex  being  from  seven  to  eight 
feet  from  the  ground.  The  ridge-pole  is 
then  laid  longitudinally  in  the  crotches, 
and  tied  fast  with  basswood-bark.  Not 
infrequently  the  forked  upright  at  the  rear 
is  run  into  the  ground,  since  there  is  no 
door  at  this  end  to  be  allowed  for  (c). 
Next,  poles  to  serve  as  rafters  (d)  are 
lashed  from  the  ridgepole  to  the  longitu- 
dinal side  beams.  A  pole  bound  hori- 
zontally across  the  front  of  the  frame,  at  a 
height  of  about  four  or  five  feet,  forms 
a  lintel  (e).  Along  the  four  sides,  vertical 
poles  are  then  set  up,  extending  from  the 
ground  to  the  upper  longitudinal  beams, 
and  securely  tied  in  place.  At  intervals  of 
about  a  yard  apart,  horizontal  poles  are 
bound  to  these  from  end  to  end  (/). 


INDIAN   NOTES 


SKINNER — MENOMINI    CULTURE 


INTERIOR   OF  SO'MAN  JIM'S   BARK   HOUSE 


SKINNER — MENOMINI    CULTURE 


SECOND  VIEW  OF   INTERIOR  OF  SO'MAN  JIM'S   HOUSE 


SUMMER    HOUSE 


95 


The  whole  structure  is  next  covered  with 
overlapping  sheets  of  elm-  or  cedar-bark, 
except  for  an  opening  about  a  yard  long  by 
two  feet  broad  left  in  the  apex  of  the  roof 
for  the  escape  of  smoke.  Here  a  movable 
sheet  of  bark  is  attached,  to  be  drawn  over 
the  hole  in  case  of  rain.  The  coverings  of 
the  lodge  are  rectangular  pieces  of  bark 
about  three  by  six  feet,  flattened,  seasoned, 
and  perforated  at  the  corners  for  attach- 
ment to  the  framework  with  basswood 
strings.  They  are  placed  along  the  sides 
of  the  building  with  the  grain  of  the  bark 
running  horizontally,  but  on  the  roof  with 
the  grain  running  vertically,  as  the  bark 
grows  on  the  tree.  Each  piece  is  tied  to  the 
frame  in  such  a  way  that  the  lashing  is 
protected  by  the  overlapping  of  the  suc- 
ceeding piece,  and  the  under  edge  of  each 
is  deeply  serrated,  as  noted  in  describing 
the  process  of  peeling  it  from  the  tree. 
This  is  perhaps  done  to  prevent  splitting. 
Sometimes  logs  are  tied  down  over  the  roof- 
ing to  keep  the  bark  from  warping  or  from 
blowing  away  (pi.  vn). 

Both  types  of  lodge  are  rain-proof,  but 


AND    MONOGRAPHS 


96 


MENOMINI    CULTURE 


the  quadrangular  form  is  too  open  and  airy 
for  comfort  in  winter.  The  round  lodge, 
however,  is  comfortably  warm  in  the  cold- 
est weather.  In  pis.  vm  and  ix  may  be 
seen  interior  views  of  one  of  the  best-made 
bark  houses  it  has  ever  been  the  writer's 
privilege  to  enter,  that  of  So'man  (Grape) 
Jim,  or  "Wild  Jim  Crow,"  in  the  hard- 
wood forest  west  of  Neopit,  Wisconsin,  on 
the  Menomini  reservation.  The  details  of 
the  construction  of  the  sleeping  platforms, 
the  cracks  in  the  bark,  and  the  camp  imped- 
imenta of  reed  mats,  splint  baskets,  the 
baby's  cradle-board  and  the  like,  are 
visible.  The  exterior  of  the  same  building 
is  shown  in  pi.  vn  and  x. 

So'man  Jim  was  a  Wa'bano  by  profession, 
and  did  not  belong  to  either  the  Mitd'win 
or  the  "Dream  Dance."  He  lived  in  seclu- 
sion, and  was  almost  as  uncompromisingly 
distant  to  other  Indians  as  he  was  to  the 
whites.  These  pictures  were  therefore 
secured  by  stealth.  He  died  a  few  years 
ago  when  away  from  home  at  Neopit,  and 
having  no  ties  with  the  fraternal  secret 
order  of  the  Mitd'win,  which  is  scrupulous 


INDIAN    NOTES 


SUMMER    HOUSE 


97 


about  conducting  the  funeral  services  of 
the  cult  for  the  dead,  he  was  deposited 
without  ceremony  in  an  unhallowed  grave 
adjoining  the  local  Christian  cemetery, 
where  a  beer  bottle  marked  the  spot  when 
last  seen  by  the  writer  hi  1920.  His  bark 
lodge,  robbed  mysteriously  of  his  sacred 
bundles  and  medicines,  has  fallen  to  pieces. 
Another  good  house  of  this  type,  in  the 
same  region,  was  owned  by  the  father  of 
Kime'wun  Oke'mas,  whose  portrait  will  be 
found  in  the  section  devoted  to  Menomini 
dress  (pi.  xvi).  This  lodge  was  also  aban- 
doned on  the  death  of  its  owner,  but  he 
being  a  member  of  the  Mita'win,  as  well 
as  of  the  Wa'bano  and  the  Je"sako,  was 
property  cared  for  after  his  demise.  In 
the  shelter  of  this  building,  the  writer, 
guided  by  the  dead  man's  son,  one  of  the 
few  Menomini  converts  to  the  "Peyote 
religion,"  found  the  war-bundle"  and  the 
Jensako  outfit  of  the  former  owner,  and 
purchased  them  for  this  Museum.  Out- 
side, close  to  the  wall,  stood  a  wooden 
statue,  nearly  lifesize,  of  the  war  god  Wa'- 


A  N  D    MONOGRAPHS 


98 


MENOMINI    CULTURE 


bano  (Morning  Star)  in  human  guise,  which 
also  became  a  part  of  our  collection. 

In  pi.  x  is  shown  another  view  of  So'man 
Jim's  lodge  and  outbuilding  or  arbor,  and 
his  garden  of  native  beans  and  squashes. 
The  cornfield  is  farther  away.  PL  xi  shows 
a  stake  outside  the  lodge  whereon  are 
exposed  to  the  revivifying  rays  of  the  sun 
his  war-bundle,  gourd-rattles,  eagle-feather 
fan,  and  Wa'bano  drum. 

A  couch  is  built  in  the  quadrangular 
house,  like  that  already  described  in  the 
semi-globular  lodge.  It  is  two  feet  high, 
by  the  same  breadth,  or  thereabouts,  run- 
ning all  along  the  interior  of  the  walls,  and 
is  covered  with  cedar-bark,  and,  if  avail- 
able, with  boughs  of  balsam  and  with  skins. 
The  usual  poles  are  suspended  from  the 
rafters  on  which  to  hang  various  objects. 
The  fireplace  is  built  in  the  center  of  the 
floor  under  the  smoke-hole.  There  are  no 
windows,  the  smoke-hole  and  the  fire  serv- 
ing to  light  the  interior.  A  mat  or  an  old 
blanket  usually  forms  the  door,  but  some- 
times a  piece  of  bark  is  substituted. 

Sun-shades  or   arbors  of  boughs   or  of 


INDIAN   NOTES 


SKINNER — MENOMINI    CULTURE 


SO'MAN   JIM'S    WAR-BUNDLES    HUNG    ON   THE  SACRED     POLE 


L  O  N  G-H  O  U  S  E 

99 

bark  (pi.  x)  like  those  in  use  by  the  other 

Central   Algonkian    and    Southern    Siouan 

tribes,  were  often  set  up  in  front  of  the 

lodge,    and   cooking   was   sometimes   done 

under  similar  shelters.     The  conical   tipis 

now  occasionally  seen  among  the  Menomini 

are  very  recent  imitations  of  Plains  types. 

Small    temporary    summer    sun-shades    or 

lodges,  as  described  by  Hoffman,  were  for- 

merly   made;  they  were   either   ridged    or 

semi-cylindrical    in    shape,    covered    with 

bark  or  with  mats,  and  barely  large  enough 

to  shelter  one  man.     Little,  low-ridged  huts 

of  planks  are  set  up  over  graves  (pi.  I,  in) 

to  accommodate  the  spirits  of  the  dead. 

THE  LONG-HOUSE 

In  olden  .times,  bark  houses  are  said  to 

have  been  made  much  longer  and  larger 

than  they  are  now,  to  serve  as  communal 

dwellings.      It    is    still    remembered    that 

where  two  families  lived  in  the  same  wig- 

wam, there  was  a  door  at  each  end.     No 

partitions  were  made,  but  the  house  was 

divided  by  imaginary  boundaries  into  four 

quarters  or  sections,  and  it  was  considered 

AND   MONOGRAPHS 

100 

MENOMINI    CULTURE 

bad  taste  to  overstep  these  limits,  although 

it   was   no   such   breach    of    etiquette   as 

among  some  of  the  northern  bands  of  the 

Ojibwa    that    have   been    visited    by    the 

writer.     The  long-house  (pi.  xn)  now  sur- 

vives only  as  a  ceremonial  structure,  used 

for  the  rites  of  the  Medicine  Dance  in  par- 

ticular.    It  is  rectangular  in  ground-plan, 

and  about  fifty  or  sixty  feet  long  by  ten  to 

fifteen  feet  wide;   it  has  an  arched   roof 

about    eight    feet    high.     The    frame    (pi. 

xm)  is  made  of  peeled  poles  arched  over 

like  those  in  an  ordinary  round  wigwam. 

This  frame  is  kept  standing  permanently, 

and  boughs,  mats,  or,  as  is  more  common 

nowadays,  canvas  coverings,  are  brought  to 

roof  the  structure  when  it  is  to  be  used. 

THE  FIREPLACE 

Every    lodge    has    its    fireplace.     When 

indoors,  it  is  always  placed  in  the  center  of 

the   wigwam,    directly    under    the    smoke 

aperture  in  the  roof.     In  order  to  prevent 

flying  sparks  from  setting  fire  to  the  house, 

an  ever-present  danger  when   the  roofing 

of  bark  or  of  mats  is  dry,  a  round,  basin- 

INDIAN    NOTES 

FIREPLACE 


101 


like  pit  is  often  dug  in  the  floor  to  contain 
the  fire.  These  holes,  as  observed  by  the 
writer,  are  about  two  and  one-half  to  three 
feet  in  diameter,  and  six  inches  to  a  foot  in 
depth.  Sometimes  stones  are  placed  in 
them  to  act  as  supports  for  kettles.  In 
some  cases  the  fireplace  is  built  up  above 
the  surface  of  the  ground  with  small  bowl- 
ders. This  is  more  commonly  done  when 
the  fire  is  made  outside,  in  warm  weather, 
or  when  the  camp  is  a  temporary  one. 
When  thus  built  outside  the  wigwam  the 
fire  was  often  placed  under  a  small  shelter 
or  arbor  to  protect  its  users  from  the 
weather.  In  lodges  in  which  no  fireplace 
is  dug,  the  reader  should  understand  that 
the  fire  is  made  on  the  bare  earth,  with  the 
occasional  addition  of  several  good-sized 
stones  as  supports  for  kettles.  Both  the 
raised  and  the  sunken  types  of  fireplace, 
often  filled  with  ashes,  bones,  and  broken 
or  discarded  utensils,  are  common  on 
archeological  sites  all  over  eastern  United 
States,  and  are  found  in  many  of  the  ancient 
Menomini  villages.  But  it  should  be  noted 
that  the  remains  of  deep  pits  which  dot 


AND    MONOGRAPHS 


102 


MENOMINI    CULTURE 


their  old  encampments  are  more  likely  to 
prove  to  be  caches  for  wild  rice  or  corn,  or 
holes  dug  to  bury  offensive  rubbish. 

Kettles  are 
generally 
swung  by  a 
wooden  pot- 
hook (fig.  1) 
from  a 

wooden  cross-bar  elevated 
over  the  fire  by  means  of 
two  crotched  uprights,  about 
a  yard  in  height.  The  pot- 
hook here  shown  is  9i!  in. 
long. 

Grills  for  smoking  fish  and 
drying  meat  formerly  were 
made  as  follows:  Four 
crotched  sticks,  a  little  over 
a  yard  long,  were  set  upright 
in  the  ground  to  form  the 
corners  of  a  square  or  an  oblong,  in  the 
center  of  which  was  the  fireplace.  The 
four  corner  posts  were  connected  by  bars  on 
each  side,  and  across  these  bars  were  laid 


FIG.  i.—  Wooden 


INDIAN    NOTES 


Ill  rt 
Z  O 
n  N 


I  P"1 
h- 


s 


" 


CONSTRUCTION 

103 

lengthwise    a    number    of    short    poles    or 

sticks,  on  which,  in  turn,  were  placed  a 

series  of  lighter  cross-pieces. 

FURTHER  DETAILS  OF  CONSTRUCTION 

Some  further  details  concerning  the  use 

and  construction  of  native  houses  by  the 

Menomini  may  be  of  interest.     All  dwell- 

ings are  generally  constructed  by  members 

of  one  family,   their  relatively  small  size 

making  it  unnecessary  to  call  for  assistance; 

in  fact,  ordinary  lodges  can  be  built  by  one 

or  two  persons.     In  the  case  of  the  long- 

house  used  for  ceremonies,   more  help  is 

required,   and   it  is   customary   for   many 

Indians  to  gather  and  hold  a  "building  bee." 

In  building  a  round  house  for  winter,  or 

a  long  ceremonial  lodge,  no  scaffolding  was 

needed,  as  the  roof  was  so  low  that  the 

workers   could   easily  reach   it  with   their 

hands.     In  the  square  habitation  for  sum- 

mer, which  was  a  trifle  higher,  the  workers 

built  a  sufficient  number  of  the  lower  cross- 

pieces  first,  to  -serve  as  a  scaffold. 

The  raw  basswood-bark  used  for  lashing 

was  applied  when  freshly  stripped  from  the 

AND    MONOGRAPHS 

104 


MENOMINI    CULTURE 


tree.  In  drying,  this  hardened  and  shrank, 
somewhat  as  the  rawhide  used  -by  the 
Prairie  tribes  does,  making  a  firm  grip. 

For  the  durability  of  native  lodges  no 
data  are  available.  The  framework  lasts 
many  years  with  occasional  partial  renewals. 
It  was  customary  to  leave  this  skeleton 
standing  until  the  time  when  the  house 
might  be  needed  again,  perhaps  the  follow- 
ing year.  In  the  forest  country  it  was  not 
necessary  to  transport  poles,  as  new  ones 
could  be  obtained  almost  anywhere  it 
might  be  decided  to  set  up  a  temporary 
camp.  Winter  lodges  could  thus  be  razed 
or  erected  in  a  very  short  time;  indeed  the 
writer  has  seen  Indian  women  set  up  such 
a  house  in  half  an  hour,  not  allowing  for 
the  time  required  to  select  and  cut  the 
poles.  At  most,  two  or  three  hours  is  the 
limit  under  unfavorable  conditions.  As 
for  the  summer  houses,  I  have  never  seen 
one  erected,  but  as  these  were  more  per- 
manent structures  than  the  round  winter 
type,  in  the  sense  that  they  stood  all  the 
year  round  and  were  inhabited  periodically, 
more  time,  perhaps  a  day  or  two,  was 


INDIAN    NOTES 


SITE    OF    HOUSE 

105 

required  in  their  construction.     When  the 

Indians  departed  from  their  summer  camps, 

these    quadrangular    structures    were    left 

intact,  because  the  bark  was  too  bulky  to 

carry,  and  more  could  easily  be  obtained. 

should  they  decide  not  to  return.     But  the 

cattail  mats  used  for  winter  lodges,  valuable 

on  account  of  the  large  amount  of  labor  put 

into   their  manufacture,   and  the    relative 

scarcity  of  reeds  in  the  dense  parts  of  the 

pine  forests,  were  stored  in  a  dry  place  when 

not  in  use. 

SITUATION  OF  THE  HOUSE 

In  former  times  the  Menomini  did  not 

live   scattered   in   the   forest,   often   miles 

from  one  another,  as  they  do  now.    In  those 

days  the  danger  of  attack  by  lurking  foes 

from    other     tribes     made     concentration 

imperative,    and   large   villages    were   fre- 

quent.    This  is   borne  out   by   conditions 

noted  at  their  ancient  sites  on  Green  bay. 

Tradition  and  archeological  evidence  both 

show  that  the  lodges  were  pitched  close 

together,  but  without  formal  order.     This 

irregular    grouping    seems    to    have    been 

AND    MONOGRAPHS 

106 


MENOMINI    CULTURE 


usual  among  the  forest  tribes,  in  contra- 
distinction to  those  of  the  prairie,  who 
took  pains  to  form  their  camps  in  great 
circles,  wherein  the  several  bands  often 
had  their  fixed  quarters.  However,  the 
Menomini  elders  claim  that  the  members 
of  each  of  the  gentes  were  similarly  segre- 
gated in  their  ancient  villages. 

Wigwams  were  not  erected  near  trees 
that  might  fall  and  crush  them,  nor  where 
heavy  branches,  torn  off  in  a  storm,  might 
break  in  the  roof.  No  toilet  facilities  were 
provided  in  the  villages,  the  privacy  of  the 
encircling  forest  sufficing.  It  was  often 
necessary  to  move  a  village  when  the  fire- 
wood in  the  vicinity  had  been  consumed. 

Nowadays  the  Menomini  are  less  careful 
in  the  situation  of  their  houses  than  for- 
merly. In  olden  times  a  warm,  sunny 
knoll,  preferably  of  sand,  was  chosen. 
Even  at  present  an  effort  is  made  to  locate 
the  house  on  dry,  high  ground.  Now  as 
then,  drinking  water,  preferably  an  ever- 
flowing  spring,  must  be  close  at  hand. 


INDIAN    NOTES 


HOUSE    TERMS 


107 


VOCABULARY 

Waki'nikon,  round,  or  semi-globular  winter  lodge. 

npa'*kiu'ika'n,  round,  or  semi-globular  winter 
lodge  made  of  cattail  mats  (u'pa*kiuk); 
hence  its  popular  name,  u'pa*ki,  literally, 
'a  cattail.' 

anakaki'kumik,  square,  summer  lodge  of  bark. 

kesdunukakiku'mik,  cedar-bark  lodge. 

unepunuka,  elm-bark  lodge. 

mJte'ptme  andki'kumik,  basswood-bark  lodge. 

•wi'kisikamik,  birch-bark  lodge. 

miuseku'kawa  wi'kiwam,  young  hemlock-bark 
house. 

asekani'kamik,  prairie-grass  lodge. 

pokana's  u-i'komtk,  sedge-grass  house. 

atim'tvon,  temporary  shelter  of  mats  hung  over 
a  cross-bar,  and  pegged  out  on  the  sides. 

sata'k'ii'i'komik,  a  lodge  of  cedar-  or  spruce- 
boughs,  so  thickly  thatched  that  they  shed 
water. 

apasiuikomik,  a  round  lodge  built  of  logs.  A 
temporary  structure  used  for  camps. 

kino'*tam,  a  long  lodge,  shaped  like  a  medicine- 
dance  structure,  with  an  arched  or  rounded 
roof.  Formerly  used  as  a  communal  resi- 
dence. 

wa'nekan,  or  wanekuta'o,  semi-subterranean  house 
dug  into  a  hillside. 

asepa'wi'kiom,  a  rock  house.  My  informants 
explained  this  term  by  stating  that  in  for- 
mer years,  before  they  were  confined  to 
their  present  reservation,  they  sometimes 
lived  or  camped  under  overhanging  ledges, 
or  in  the  mouths  of  caves  where  it  was  light 


AND    MONOGRAPHS 


108 


MENOMINI    CULTURE 


and  airy.  In  other  words,  they  used  rock- 
shelters. 

me'ltk  ikamik,  wooden  house,  log  cabin. 

iskwu'*temuposi,  doorpost. 

upa'siuk,  lodge  posts. 

pimela'pase,  a  sapling  used  as  a  withe  or  ring 
around  the  frame  of  a  winter  lodge. 

ana'kianuk,  beams  or  joists,  in  a  log  cabin. 

nawisku'tiu,  or  pota'wagfin,  fireplace. 

la'nahu'an,  a  couch  built  around  the  inner  wall 
of  the  wigwam. 

anago'tiu,  the  place  of  honor  in  the  rear  of  the 
lodge  opposite  the  door,  always  reserved 
for  the  master  of  the  house  and  for  distin- 
guished guests. 

tasipina'gun,  a  meat-drying  scaffold  made  of 
bark  and  tied  to  its  supporting  posts  with 
basswood-bark  strings. 

akotcewa'han,  a  platform  in  or  outside  the  lodge, 
used  to  receive  such  loads,  borne  into  camp 
on  the  backs  of  the  Indians,  as  were  not 
allowed  to  touch  the  ground  for  ceremonial 
or  sanitary  reasons.  Also  for  drying  pur- 
poses. 

piyatakanatik,  a  post  outside  the  lodge  to  which 
tobacco  sacrifices  are  attached  and  sacred 
articles  are  tied  to  sun. 

mila'mu  oskapasamau'ikomik,  or  mila'mu  okwatc 
ospo'towat  ('woman  out-doors  fire-making,' 
or  'at  fire'),  two  names  for  the  small  hut 
to  which  women  withdraw  during  their 
menses. 

pita'uikon,  sweat-lodge. 

mo'tiahigan,  garden. 


INDIAN    NOTES 


SKINNER — MENOMINI  CULTURE 


OTTER-FUR  FILLET   MADE  OF  THE  ENTIRE  SKIN 
Photograph  by  courtesy  of  the  American  Museum  of  Natural  History 


109 

III.  DRESS 

A"'  T  THE  present  time  the  Menomini 
no     longer    wear    native     dress 

H&j&j     habitually,    but    preserve    these 

costumes  for  ceremonial  or  gala 

use.     Moreover,  cloth  has  been  accessible 

to  them  for  so  many  years  that  information 

concerning  the  leather  garments  which  they 

formerly  used  is  difficult  to  obtain,  although 

some  of  the  elder  Indians  still  remember 

when  clothing  of  deerskin  was  commonly 

worn. 

MEN'S  ATTIRE 

HEAD-DRESSES 

Three  general  types  of  men's  head-dresses 

have  been  observed  by  the  writer;  these 

are   head-bands   of   fur,  sashes   woven  of 

yarn  used  as  turbans,  and  the  dyed  deer's 

hair  roach. 

Of  the  first  class  the  most  valued  variety 

is  a  fillet  of  dark  otter-fur.    Not  only  does 

AND    MONOGRAPHS 

110 


MENOMINI    CULTURE 


it  present  a  handsome  appearance,  but  the 
connection  of  the  otter  with  the  sacred  rites 
and  original  myth  of  the  Medicine  Dance 
society,  and  its  own  supposed  supernatural 
powers,  influence  the  natives  in  their  pref- 
erence. If  the  wearer  be  a  warrior  these 
fillets  are  often  ornamented,  as  is  shown  in 
pi.  xiv,  with  rosettes  or  medallions  of  beads, 
and  eagle-plumes.  Or,  if  he  be  a  member 
of  the  Medicine  Dance,  bunches  of  dyed, 
split,  hawk-feathers  containing  charms  are 
set  vertically  on  one  side  of  the  head-dress. 
Sometimes,  indeed,  the  whole  skin  of  an 
otter  is  used  (pis.  xv,  xvi,  xxx),  the  head 
being  bent  around  and  thrust  in  the  vent, 
the  tail  forming  a  flapping  ornament  on 
one  side.  The  bare  under-surface  of  the 
tail,  is  often  further  enhanced  by  decora- 
tions in  applique  of  ribbon  or  of  beads. 
This  type  of  head-dress  is  by  no  means 
common  as  compared  with  the  fillet  first 
described. 

The  fillet  form  is  sometimes  decorated 
with  the  tail  of  the  otter  sewed  on  the  rear 
as  a  pendant,  or  with  streamers  of  twisted 
fur  at  side  and  back.  In  addition  to  otter- 


INDIAN    NOTES 


SKINNER — MENOMINI    CULTURE 


MEN    IN    DANCE  COSTUMES,    WEARING   FUR  TURBANS 


SKINNER — MENOMINI    CULTURE 


JOE   MOON    IN  CEREMONIAL  COSTUME 


H  E  A  D-D  R  E  S  S  E  S 


111 


skin,  other  furs  are  sometimes  used,  but 
generally  for  some  special  purpose.  Fillets 
of  wolf-skin  are  found  in  several  of  the 
more  important  hunting-bundles.  These 
are  donned  for  the  purpose  of  giving  the 
wearer  the  tireless  persistency  and  keen 
tracking  powers  of  that  animal.  Head- 
bands of  shaggy  buffalo-skin  were  formerly 
worn  to  battle,  the  wearer  feeling  secure  in 
the  possession  of  a  bison's  strength  and 
courage.  For  the  Buffalo  Dance,  like  head- 
gear was  donned,  and  the  leader  of  that 
important  rite  wore  a  cap  made  of  the 
major  portion  of  the  skin  of  a  buffalo's  head 
with  horns  attached. 

A  common  form  of  head-covering  is  a 
yarn  sash  or  belt  twisted  around  the  brow, 
with  the  addition  of  the  customary  feather 
ornaments. 

The  roach  or  crest  made  of  dyed  deer's 
hair  (pi.  xvm),  or  sometimes  of  the  coarse 
tufts  from  the  neck  of  a  turkey  or  the  back 
of  a  porcupine,  is  worn,  though  sparingly, 
among  the  Menomini.  According  to  their 
ideas,  it  lacks  the  dignity  of  the  otter-fur 
band.-  The  roach  is  attached  to  the  back 


AND    MONOGRAPHS 


112 


MENOMINI    CULTURE 


FIG.  2. — Roach  spreaders  of  antler.     (Height  of  a,  8^  in.) 
Courtesy  of  the  American  Museum  of  Natural  History. 


INDIAN    NOTES 


SHIRTS 

113 

of    the    head    by    drawing    the  scalp-lock 

through  a  hole  made  in  the  broad  part  of 

its  base  for  this  purpose.    A  little  wooden 

peg    thrust    crosswise    through    the    hair 

above  the  hole  prevents  it  from  slipping  off. 

A   carved   spreader  of  bone  or  of  antler 

(fig.  2)  ,  or  a  similar  object  made  of  engraved 

German  silver,  is  used  to  expand  the  hair  of 

the    roach,    and    sometimes    supports    an 

eagle-feather  by  means  of  an  attached  bone 

tube  used   as   a   swivel.     The   roaches  are 

usually  kept  rolled  on  a  stick  in  a  carved 

wooden  box,  when  not  in  use.     The  roach 

spreaders  here  figured  are  in  the  American 

Museum  of  .Natural  History,  and  measure 

respectively  8iV  in.  and  7H  in.  in  height. 

SHIRTS 

Men's    shirts    were    formerly    made    of 

tanned  deerskin,  often   dyed    brown  with 

butternut    juice.     They   were  gaily   orna- 

mented with  the  colored  quills  of  the  por- 

cupine, or  sometimes  those  used  in  war  had 

an  image  of  the  sun  painted  on  the  back. 

None   of    these   garments   have   survived, 

although  the  costume  worn  by  the  famous 

AND    MONOGRAPHS 

114 

MENOMINI    CULTURE 

chief  Oshkosh  is  said  to  have  remained  in 

the  possession  of  some  of  his  relatives  until 

stolen  by  an  acquisitive  white  antiquarian. 

At  the  present  time  the  cheap  calico  shirt 

of  the  traders  is  used,  often  with  the  addi- 

tion of  beaded  epaulets,  and  beaded  strips 

on   front   and   back.    Ruffles   and   bright 

ribbons   are   added    to    suit    the   wearer's 

taste.    . 

LEGGINGS 

The  ancient  style  of  man's  leg-gear  was 

the  deerskin  legging.     Two  pairs  of  these 

were  obtained  for  this  Museum,  one  from 

the  late  Ke'soa'pomesao  (pi.  xix,  a),   the 

other  from  Charlie  Dutchman  (pi.  xix,  ft). 

The  tailoring  of  both  these  pairs  is  very 

simple.    A  tanned  doeskin,  trimmed  into  a 

rectangular    piece,    was    taken  and  folded 

down   the  center  lengthwise  of  the  skin. 

The  open  edges  were  then  sewed  together, 

beginning    with  a  narrow   margin    at  the 

top,  or  hip,  and  gradually  increasing  this 

until   the   ankle   was   reached.    Here   the 

residual  edges  formed  flaps  five  or  six  inches 

wide.     One  of  these  flaps  was  afterward  slit 

INDIAN    NOTES 

SKINNER — MENOMINI    CULTURE 


ROACH    OF   DEER'S   HAIR 


SKINNER — MENOMINI    CULTURE 


ANCIENT   DEERSKIN   LEGGINGS 


LEGGINGS 


115 


fine  for  a  fringe,  the  longest  strands  being 
at  the  bottom;  the  other  was  notched  or 
serrated.  The  sewing  shown  in  pi.  xix,  b, 
is  not  done  in  a  continuous  seam,  but  is 
knotted  at  two-and-one-half  inch  intervals 
with  deerskin  thongs,  the  long  ends  serving 
as  streamers.  Both  pairs  of  leggings  are 
made  with  the  outer  surface  of  the  skin 
which  once  bore  the  hair  turned  in,  a  pecu- 
liarity which  has  escaped  the  writer's  atten- 
tion if  extant  elsewhere. 

In  pi.  xx  is  shown  another  Menomini 
legging,  one  of  a  pair  made  in  a  manner 
similar  to  the  preceding,  but  with  a  more 
elaborate  fringe  of  much  greater  length, 
and  ornamented  with  paint,  beadwork 
danglers,  colored  yarn,  and  tassels.  This 
pair,  in  general  appearance,  closely  re- 
sembles the  ordinary  form  found  widely 
distributed  among  the  Central  Algonkians, 
Shawnee,  Delawares,  and  Winnebago. 

A  very  beautiful  style  of  ceremonial 
leggings,  used  in  the  long  ago,  but  not  now 
seen,  was  made  of  deerskin  and  decorated 
with  longitudinal  strips  of  otter-fur. 

The  oldest  type  of  cloth  leggings  is  like 


AND    MONOGRAPHS 


116 

MENOMINI    CULTURE 

those  exhibited  in  pi.  xxi,  a,  b.     These  are 

made   of   broadcloth   worked   with   flower 

designs  in  beads.     They  resemble  the  skin 

leggings,   but  have   no   fringe.     The  most 

recent   form   of   cloth   leggings   lacks   the 

beadwork,  but  possesses  a  border  of  colored 

silk  ribbons,  sewed  on  without  much  care. 

These  leggings  all  differ  from  the  trousers  of 

Caucasians  in  that  they  are  two  separate 

garments,  intended  to  incase  the  legs  and 

thighs,  a  breech-clout  sufficing  in  lieu  of  a 

seat.     The  thighs  are   thus  left  partially 

bare,  even  in  the  coldest  weather. 

BREECH-CLOTHS 

The  breech-clouts  observed  and  collected 

by  the  writer  have  usually  been  plain  strips 

of  dark  blue  or  black  broadcloth,   about 

two  feet  broad  by  four  feet  long,  with  vari- 

colored silk  ribbons  sewed  along  the  sides 

and  the  ends.     Some,  however,  have  had 

floral  designs  in  colored  beads  similar  to 

those  shown  on  the  leggings  figured  in  pi. 

xxi.     The    garment    was    made    to    pass 

between  the  legs  and  over  the  belt,  thus 

leaving  a  flapping  apron  before  and  behind, 

INDIAN    NOTES 

MOCCASINS 

117 

on   which    the   embroidery   was   displayed 

(pi.  LXXVHI,  a). 

MOCCASINS 

Menbmini  moccasins  are  of  three  types. 

The  first  form  is  a  traditional  variety  of 

which  no  examples  were  secured.     This  is 

said  to  have  been  a  plain  shoe  made  of  a 

single  piece  of  deerskin,  puckered  to  a  seam 

running  over  the  toe. 

The  second  type,  considered  to  be  the 

tribal  style  by  the  natives,  has  a  broad 

vamp  set  in  over  the  instep,  to  which  the 

upper  puckers  "on  all  sides  (pi.  xxn).     A 

small  fringed  tag  is  .inserted  at  the  heel,  to 

aid  in  drawing  off  the  moccasin,  and  tying- 

thongs  are  attached  to  the  ankle-flap  in 

front.     In    some    cases    the    ankle-flap    is 

abbreviated,  doubled  over,  and  sewed  fast, 

leaving  a  seam  at  the  top  through  which  a 

draw-string  may  be  run  to  tie  around  the 

ankle. 

The   third   kind   of  moccasin   resembles 

that  commonly  found  among  the  Ojibwa 

and  the  Cree  at  the  present  tune,  and  is 

attributed  by  the  Menomini  to  an  Ojibwa 

AXD    MONOGRAPHS 

118 

> 

MENOMINI    CULTURE 

origin.     In  it  a  seam  extends  over  the  toe 

to  the  upper  part,  where  a  small  oval  vamp 

is   inserted.    This   form   shows    the   same 

methods  of  lacing  as  the  preceding. 

Hoffman4    states    that    the    Menomini 

sole  their  moccasins  with  rawhide,  or  par- 

fleche,  but  this  must  be  a  slip  of  the  pen  on 

the  part  of  this  usually  accurate  observer, 

for  like  all  the  tribes  east  of  the  Mississippi, 

the  northern  forested  country  of  Hudson 

bay,  and  the  Mackenzie,  the  Menomini  use 

only  one-piece  shoes  of  soft,  tanned  leather, 

and  always  have,  so  far  as  their  memories 

and  traditions  show.     In  this  matter  Hoff- 

man's own  illustrations  contradict  his  text. 

A  superstition  is  attached  to  the  wear- 

ing   of    long    tie-strings   in    winter.     It    is 

believed  that  in  doing  this  the  wearer  is 

trying  to  prolong  the  cold  weather. 

BEADED  ORNAMENTS 

No  modern   male  costume  is  complete 

without  various  ornaments  in  the  shape  of 

woven  beadwork.     Pounds  and  pounds  of 

strung   beads   are  worn   about   the   neck. 

although    this    style    is    more    commonly 

INDIAN    NOTES 

SKINNER — MENOMINI    CULTURE 


LEATHER   LEGGING,    ELABORATELY   FRINGED 
Photograph  by  courtesy  of  the  American  Museum  of  Natural  History 


SKINNER — MENOMINI    CULTURE 


PL.    XXI,   A 


BEADED   BROADCLOTH   LEGGING 
Photograph  by  courtesy  of  the  American  Museum  of  Natural  History 


SKINNER — MENOMINI    CULTURE 


BEADED   BROADCLOTH   LEGGING 
Photograph  by  courtesy  of  the  American  Museum  of  Natural  History 


SKINNER — MENOMINI    CULTURE 


TRIBAL  STYLE  OF   MOCCASIN 
Photograph  by  courtesy  of  the  American  Museum  of  Natural  History 


ORNAMENTS 


119 


found  among  members  of  the  gentler 
sex.  Many  men  wear  woven  belts  as 
shoulder  scarfs.  A  number  of  woven 
bead  garters,  tied  together  by  the  fringes, 
are  sometimes  donned  in  the  same  manner. 
Bead  belts  are  also  worn  about  the  waist, 
and  garters,  which  have  no  other  function 
than  ornament,  are  tied  outside  the  leggings 
below  the  knee  (pi.  xxni,  LXIII).  There 
can  be  no  doubt  that  all  this  woven 
beadwork  is  but  a  survival  of  an  ancient 
woven  quill  technic,  still  to  be  found  on 
rare  old  pieces  preserved  in  medicine- 
bundles  or  on  medicine-bags.  The  art  is 
more  fully  dealt  with  on  pages  252-266. 

In  addition  to  these  articles,  bandoleer 
bags,  or  shoulder  pouches,  of  woven  beads 
are  worn  usually  in  pairs,  one  on  each  side 
(pi.  xxm).  The  solidly  embroidered  bags 
often  seen  among  the  Menomini  are  not 
made  by  them,  but  come  by  trade  or  as 
gifts  from  the  Ojibwa.  The  Menomini 
and  the  Winnebago  in  particular  always 
weave  their  bandoleers;  and  sometimes 
baldrics  of  this  type,  in  which  the  bag  has 
degenerated  into  a  small  flap,  are  seen. 


AND    MONOGRAPHS 


120 

MENOMINI    CULTURE 

Yarn   sashes  vie  with   beaded  belts  in 

popularity,  though  they  are  now  less  com- 

mon than  when  the  writer's  first  observa- 

tions were  made.    They  are  worn  about  the 

waist,    the    shoulders,    and    even    twisted 

around  the  head  as  turbans.     Garters  were 

likewise  woven  of  yarn,  but  are  now  exceed- 

ingly rare.    This  woven  yarn  technic,  so 

say  the  elders,  is  a  survival  of  the  days 

when    buffalo-wool    yarn    was    available. 

Articles  made  of  the  skin  or  hair  of  the 

buffalo    were    never    plentiful    with    this 

tribe,  however,  and  Catlin  says  that  even 

in  his  day  the  Menomini  were  too  far  re- 

moved from  the  buffalo  to  have  robes,  and 

so  used  blankets  instead.5 

TOBACCO-POUCHES 

Men  formerly  wore  around  their  necks 

tobacco-pouches    of    the    skins    of    small 

animals,  or   of   yarn  woven   with  beaded 

designs.     This    custom,    and    the    articles 

themselves,    will    be    found    more    fully 

described    elsewhere    in    this    paper    (see 

pages  365-367. 

INDIAN    NOTES 

SKINNER — MENOMINI    CULTURE 


GROUP    OF    MEN    IN    COSTUME,    SHOWING    WOVEN    BEAD 
ORNAMENTS 


SKINNER— MENOMINI    CULTURE 


EAGLE-FEATHER   DANCE-BUSTLE 


DANCE-BUSTLE 


121 


AN  EAGLE-FEATHER  DANCE-BUSTLE 

In  the  ceremonies  of  the  Dream  Dance 
Society  an  ornamented  eagle-feather  bustle, 
or  "belt,"  as  the  Menomini  call  it,  is  worn. 
PL  xxiv  shows  an  example  of  these  regalia 
used  only  by  officers  during  the  greater 
part  of  the  Dream  Dance  rites.  It  will  be 
noted  that  the  specimen  closely  resembles 
the  so-called  "crow"  belt  of  the  Plains 
tribes.  The  article  is  of  heavy  leather,  to 
which  are  attached  two  elaborately  deco- 
rated plumes,  the  shafts  of  which  are  beau- 
tified by  the  addition  of  thin,  narrow, 
wooden  strips,  wound  in  alternate  bands 
with  colored  silk  thread.  The  tips  of  the 
plumes,  and  the  bases  as  well,  bear  tufts  of 
colored  down,  and  small  brass  hawk-bells 
depend  at  intervals.  Below  the  belt  hangs 
a  forked  strip  of  cloth,  to  which  handsome 
eagle-feathers,  adorned  with  down,  ribbons, 
decorated  strips,  and  sleigh-  and  hawk-bells 
are  attached.  A  flap  of  feathers  showing 
between  the  forked  part  of  the  strip  is 
enriched  by  the  addition  of  a  solidly  beaded 
disc  bearing  a  "whirlwind"  (?)  design. 


AND    MONOGRAPHS 


122 

MENOMINI    CULTURE 

The   officer   who   wears    this   belt    also 

carries   in   his  hand  a  wand  of  authority. 

This   is    a    short,    slender    stick,    crooked 

slightly  at  the  end,  and  wound  with  strings 

of  beads  of  different  shades  in  such  manner 

that  spirals  of  color  alternate  on  it. 

WOMEN'S  ATTIRE 

HEAD-DRESS 

The  typical  Central  Algonkian  woman's 

head-dress,  consisting  of  a  beaded  binder 

of  cloth  with  swinging  pendants  of  woven 

beads,  is  rare  among  the  Menomini.    An 

example  is  shown  in  pi.  xxv;  the  modes  of 

wearing  it  in  pi.  xxvi  and  xxvu.    It  is 

told   that   the  ancient   forerunner  of  this 

adornment  was  composed  of  a  rectangular 

piece  of  leather,  about  ten  inches  by  six, 

soft-  tanned,    upon    which    designs    were 

quilled  at  the  two  ends,  in  small  rectangular 

spaces,  leaving  the  center  blank,  as  is  now 

the  case  with  the  cloth  and  bead  specimens. 

The  woman's  hair  was  braided  and  doubled 

up,    tied   in   a   "club,"   and    the    leather 

wrapped    about    it    in    cylindrical    form. 

Around  the  -center  strings  were  bound,  to 

INDIAN    NOTES 

H  E  A  D-D  R  E  S  S 


123 


which  were  attached  Jong,  narrow  stream- 
ers, woven  of  colored  quills,  which  almost 
touched  the  ground.  It  will  be  seen  that 
this  is  precisely  similar  to  the  modern  form, 
except  for  the  materials  used. 

Modern  "pagan"  Menomini  women 
frequently  wear  the  hair  in  a  simple  braid 
in  which  colored  ribbons  are  often  inter- 


FIG.  3. — Back  comb  of  German  silver.     (Height,   If  in.) 
Courtesy  of  the  American  Museum  of  Natural  History. 


twined.  They  also  use  huge  back  combs  of 
engraved  German  silver  (fig.  3),  of  native 
make.  Formerly  these  combs  were  made 
of  wood,  and,  though  corroborating  data 
are  lacking,  perhaps  of  bone  and  of  antler. 
The  one  here  figured  is  in  the  American 
Museum  of  Natural  History,  and  measures 
8i  in.  in  diameter. 


AND    MONOGRAPHS 


124 


MJENOMINJ   CULTURE 


COSTUME 

The  women's  costume  is  composed  of  a 
shawl  of  broadcloth  ornamented  along  the 
borders  with  broad  bands  of  silk  ribbon  in 
conventional  floral  or  other  designs,  in 
various  colors,  handsomely  appliqued  by 
cross-stitch  ings;  a  silk  or  calico  waist,  and 
a  skirt.  This  latter  article  is  made  of  a 
single  square  piece  of  broadcloth,  red, 
black,  or  dark  blue  in  color,  decorated  in 
the  same  way  as  the  shawl  or  robe,  on  the 
lower  and  the  side  borders.  The  skirt  is 
lapped  around  the  waist,  covering  the  legs 
to  midway  below  the  knee,  and  is  held  in 
place  by  a  sash  of  woven  yarn,  over  which 
the  upper,  plain  edge  of  the  skirt  falls  out- 
ward. The  edges  of  the  skirt  come  together 
at  one  side,  and  are  open  all  the  way  to  the 
waist,  but  are  usually  pinned  or  tacked 
together  to  prevent  a  sudden  gust  of  wind 
from  exposing  the  limbs,  as  shown  in  pi. 
xxvin-xxx.  The  old  people  say  that  in 
early  days  the  skirt  was  a  square  piece  of 
tanned  deerskin  instead  of  cloth,  gaily 
ornamented  with  colored  porcupine-quills 
along  the  sides  in  lieu  of  silk  applique. 


INDIAN    NOTES 


SKINNER — MENOMINI    CULTURE 


BEADED   HAIR   BINDER,   WITH   PENDANTS 
Photograph  by  courtesy  of  the  American  Museum  of  Natural  History 


SKINNER MENOMINI    CULTURE 


SAUK  AND    FOX    GIRL    IN   COSTUME.   SHOWING    MODE   OF 
WEARING   HEAD-DRESS.  SIDE  VIEW 


SKINNER — MENOMINI    CULTURE 


SAUK  AND    FOX    GIRL    IN    COSTUME,   SHOWING    MODE   OF 
WEARING    HEAD-DRESS,    REAR   VIEW 


SKINNER — MENOMINI    CULTURE 


PL.    XXVIII 


g&SffP! 

WOMAN    IN    COSTUME.    SHOWING    DRAPERY    OF    SHAWL 


LEGGINGS 

125 

LEGGINGS 

Women's  leggings  (pi.  xxxi)  are  short, 

reaching  only  from  the  ankle  to  the  knee, 

where    they    are    bound    at    their    upper 

border,  just  below  the  joint,  with  string 

garters  of  non-ornamental  character.     The 

lower  part  of  the  legging,  which  is  exposed 

between  ankle  and  skirt,  is  often  prettily 

beaded,    or    silk   ribbon-work    extends    all 

along  the  side  and  lower  borders. 

In  ancient  times  the  leggings  were  made 

of  tanned,  dark-dyed  deerskin,  with  beau- 

tiful quill   embroidery  in  colors,  or  even 

bands     of     woven     quillwork.     Moccasins 

were  similar  to  those  worn  by  men. 

WAISTS 

Little  information  concerning  the  ancient 

type  of  upper  garment  worn  by  women 

could    be    obtained.     Some    old    Indians 

think  it  was  a  sleeveless  poncho-like  shirt. 

with  a  hole  left  at  the  top  for  the  head.     A 

doeskin  was  folded  over,  and  sewed  together 

along   the  sides,   leaving  openings  at   the 

upper   corners   for   the   arms.     This,    they 

say,  might  have  been  attractively  fringed 

AND    MONOGRAPHS 

126 

MENOMINI    CULTURE 

along  sides  and  bottom.     Whether  the  tail, 

legs,  and  neck  of  the  hide  were  trimmed 

off,  slit  for  fringe,  or  left  as  dangling  orna- 

ments, none  could  recall.     Some  thought 

that  no  upper  garment   was   used  at  all, 

save  a  skin,  or  rather  a  fur  robe. 

Nowadays,  a  tight-fitting  waist  of  silk  or 

of  calico  cut  in   "Winnebago"   style   (pi. 

XXVHI)   and  covered  with  a  profusion  of 

native-made  brooches  of  metal,  or  a  much 

beruffled    waist    of     "Potawatomi"    style 

(pi.  xxxn),  is  used.     It  is  noteworthy  that 

both  varieties  bear  names  ascribing  them 

to  foreign  sources. 

NECKLACES  AND  BELTS 

Short,   narrow,   bead  necklaces,   beauti- 

fully woven  on  the  bias  or  obliquely  (pi. 

xxxm,  a,  c),  are  still  to  be  seen  on  Meno- 

mini   women,    although    they   are   rapidly 

becoming  things  of   the  past.     The  older 

examples  are  sometimes  woven  on  horse- 

hair.    Cowrie  shells  strung  together,  and 

long,  white  glass  beads  (imitation  wampum 

of  the  "Dutch"  variety)  are  also  worn  in 

great  quantities  around  the  neck;  a  modern 

INDIAN    NOTES 

SKINNER — MENOMINI    CULTURE 


WOMAN    IN   COSTUME.   SHOWING  SLIT  SKIRT 


KNIVES 

127 

substitute,  it  is  said,  for  wampum.     Bead 

belts  are  worn,  though  rarely,  around  the 

waist  and  across  the  shoulders. 

ARTICLES   OF  COMMON  USE 

Knives  were  constantly  carried  by  both 

sexes.     The  woman  wore  hers  at  her  belt 

in  a  plain,  leather  sheath,  or,  in  modern 

times,   in   one   studded   with   brass   tacks 

(pi.  xxxiv,  a).     It  was  a  small,  keen  knife, 

useful   around   the  lodge,   as   well   as   for 

defense,  and  its  domestic  nature  was  fur- 

ther evidenced  in  many  cases  by  the  addi- 

tion of  an  awl-case  tied  to  its  side.     The 

man's  knife,  which  was  more  of  a  fighting 

and  scalping  weapon,  was  kept  in  a  leather 

sheath  beautifully  ornamented  with  dyed 

porcupine-quills,  suspended  from  the  neck 

by  a  short  cord,  and  swung  in  front  over 

the  chest,  where  it  could  be  seized  on  the 

instant.     These    fighting    knives  figure  in 

Menomini  traditional  history.     The  writer 

has  seen  chipped  stone  blades,  now  regarded 

as  charms,  worn  around  the  neck  by  the 

Osage.  which  he  believes  mark  a  survival 

of  this  custom  among  the  Siouan  people. 

AND    MONOGRAPHS 

128 


M  E  N  O  M  I  N  1    C  U  L  T  U  R  E 


Nowadays,  wars  having  ceased  among 
the  Wisconsin  Indians,  the  Menomini 
wears  his  hunting-knife  at  his  side;  the 
sheath  being  made  of  plain  leather  like  that 
of  the  woman,  or  of  the 
skin  of  a  deer's  foot 
with  the  hoofs  attached 
(pi.  xxxiv,  b). 

Both  men  and  women 
usually  disport  earrings, 
though  this  is  not  uni- 
versal. They  never 
seem  to  wear  more  than 
a  single  pair.  Men  also 
wear  necklaces,  a  primi- 
tive one  of  bear's  claws 
being  illustrated  in 
fig.  4. 

Bracelets  of  silver  and 
FIG.  4.- Necklace  of  German  silver  cunningly 
(Length,  wrought  by  native 
smiths  are  abundant. 
A  typical  series  of  these  is  shown  in  fig.  5; 
d  is  an  example  on  which  has  been  etched 
a  rattlesnake,  as  a  fetish  against  disease  and 
witches;  c  is  formed  to  represent  a  strap 


bear's    claws. 
10  in.) 


INDIAN    NOTES 


BRACELETS 


129 


FIG.  5.— Silver  bracelets.     (Height  oi  d,  If  in.) 


AND    MONOGRAPHS 


130 

MENOMINI    CULTURE 

and  buckle.     Both  bracelets  and  wrist-  or 

arm-bands  are  as  commonly  worn  by  men 

as  by  women. 

-PERSONAL  ADORNMENT 

MODES  OF  WEARING  THE  HAIR 

Like  their  hereditary  enemies,  the  Sauk 

and     Fox,     Menomini    warriors    formerly 

reached   their  hair,   but   for  warlike  pur- 

poses only.     The  hairs  were  extracted  one 

by  one  with  tweezers  probably  made  from 

the   valves   of   a    fresh-water    clam.     The 

roach,  composed  of  the  standing  hair  which 

remained,  was  as  broad  as  the  palm  of  the 

hand  in  front,   but  narrower  toward   the 

back  of  the  head.    A  long  lock  was  culti- 

vated at  the  center  of  the  crown.     Some- 

times the  hair  was  worn  long  in  a  number 

of  braids;  again,  and  more  commonly,  it 

was  allowed  to  flow  free.     By  some  it  wa- 

bobbed  at  the  shoulders,  but  in  any  case 

the  scalp-lock  was  retained.     This  is  still 

the  practice  among  the  more  conservative 

Indians.     Fig.   6   is   a   reproduction   of  a 

photograph  of  Kime'wun   Oke'mas    (Rain 

Young  Chief)  showing  his  scalp-lock  coiled 

INDIAN    NOTES 

SCALP-LOCKS 


131 


on  his  crown,  although  he  has  otherwise 

long  since  adopted  the  white  man's  hair-cut. 

The  men  still  eradicate  their  beards  and 

mustaches  by  pulling  out  each  hair  with 


FIG.  6. — Modified  hair-cut,  showing  scalp-lock. 

tweezers  made  of  a  coil  of  spring  wire,  and 
women  rid  themselves  of  their  pubic  hairs 
in  the  same  manner. 


AND    MONOGRAPHS 


132 


MENOMINI    CULTURE 


FACIAL  PAINTING 

The  Menomini  still  paint  the  face  for 
religious  and  gala  occasions.  The  cere- 
monial paintings  are  sometimes,  but  not 
always,  significant.  For  the  various  degrees 
of  the  Milii'icin  there  are  special  markings, 
which  are  described  in  another  paper.6  In 
the  Dream  Dance  the  writer  once  saw  an 
old  man  who  had  the  upper  half  of  his  face 
colored  yellow  with  ocher,  with  small  blue 
spots  on  his  cheeks;  others  had  four  hori- 
zontal stripes  of  red  and  black,  or  yellow 
and  black  one  and  one-half  inches  wide, 
under  each  eye;  others  again  had  red 
daubed  on  the  cheek.  It  is  customary  for 
the  members  of  one  of  the  contending  sides 
in  lacrosse  to  put  a  red  mark  on  one  cheek, 
or  on  the  forehead,  to  distinguish  them- 
selves from  their  opponents.  Women  are 
apt  to  place  a  small,  round  spot  of  red  on 
each  cheek,  and  to  paint  the  parting  of 
the  hair  the  same  color.  In  mourning,  men 
and  women  blacken  the  entire  face  with 
charcoal. 

The    color    red    symbolizes    happiness, 


INDIAN    NOTES 


SKINNER— MENOMINI    CULTURE 


WOMAN'S   LEGGING.    BEADED  AND  APPLIQUED 


5  3 


PAINTING 

133 

hence  its  frequent  use.    Blue  and  green,  for 

the  Menomini  do  not  distinguish  between 

the  two,  are  sacred  paints  of  holy  sky  color. 

The  writer  could  not  learn  that  the  Meno- 

mini ever  painted  their  bodies,  and,  indeed, 

this  was  not  necessary,  for  they  have  for 

many  generations  dressed  fully,   even  for 

war.     Whether  the  custom  of  covering  the 

entire  body  with  clothing  is  ancient  may 

well  be  doubted,  yet  not  only  this  tribe  but 

the    neighboring    Ojibwa    bands    at    least, 

count  it  shameful  to  appear  at  any  sort  of 

ceremony  with  the  body  exposed.     This  is 

not  at  all  true  of  the  Sauk  and  Fox,  even 

today,  and  it  may  be  strongly  suspected 

that  the  Winneftago  have  no  aversion  to 

the  nude. 

TATTOOING 

Today,  at  least,  the  Menomini  do  not 

tattoo   themselves  for  ornament  but  only 

for    curative   purposes.     Persons    suffering 

from  chronic  headache,  for  example,  often 

have    some    local    herb-doctor    tattoo    the 

figure  of  a  Thunderbird  over  the  seat  of 

affliction. 

AND    MONOGRAPHS 

134 

M  E  N  O  M  I  N  I    CULTURE 

In  the  summer  of  1911,  James  Black- 

cloud,  a  man  well  along  in  years,  sold  the 

writer   a   tattooing    outfit   with    complete 

instructions  as  to  its  use.     The  parapher- 

nalia consists  of  the  following  articles: 

1.  A  small  birch-bark  dish  intended  to  hold 

liquid  medicines. 

2.  A  tattooing  instrument  composed  of  sev- 

eral needles  set  in  a  handle  made  of  the  thick, 

strong  quill  of  some  large  bird,  from  which  the 

covering  had  been  stripped.     The  upper  end 

had  been  folded  over  and  thrust  into  a  longi- 

tudinal slit  made  in  its  own  shaft.     The  needles 

were  fastened  in  a  row  in  the  distal  end.     In  the 

hollow  tube  small  seeds,  shot,  or  beads,  had 

been  placed  to  cause  it  to  rattle  when  used. 

Hawk-bells  were  attached  to  the  upper  or  proxi- 

mal end. 

3.  Dried  bear's  gall,  used  <o  fix  the  coloring 

pigment. 

4.  A  package  of  powdered  herbs  and  roots. 

In  using  the  tattooing  outfit,  a  little  of  the 

bear's  gall  is  placed  in  the  bark  dish,  and 

dissolved  in  a  quantity  of  lukewarm  water, 

corresponding  in  amount  to  a  tablespoon- 

ful.    To    this    is    added    some    powdered 

birch-bark    charcoal    as    pigment,    and    a 

portion  of  the  powdered  roots.     These  last 

are    called  'by    the    Indians    skunk-root. 

INDIAN    NOTES 

SKINNER — MENOMINI    CULTURE 


PL.    XXXIV 


0. 


KNIFE  SHEATHS 
Photograph  by  courtesy  of  the  American  Museum  of  Natural  History 


TATTOOING 

135 

deer's-ear  root  (an  aquatic  plant),  red-top 

root,   black   root,   and   yellow   root.     The 

compound  is  applied  in  a  thick  paste  over 

the  seat  of  pain,  and  the  figure  desired  is 

pricked  in  through  the  paste.     The  latter 

is  then  bandaged  over  the  wound  caused  by 

the  pricking  of  the  needles,  and  is  allowed 

to  remain  for  four  days. 

The  tattooing  needles  are  said  to  have 

been  given  to  mankind  by  the  Thunder- 

birds,  and  represent  their  spears  or  light- 

ning.    Xo  songs  nor  prayers  accompanied 

the  packet  of  utensils,  but  the  user  was 

admonished    to    think    steadfastly   of    the 

Thunderers  while  at  work. 

MUTILATION  OF  THE  BODY 

Many  have  the  ears  pierced  for  earrings, 

which  are  used  by  both  sexes.     Generally 

only  a  single  pair  is  worn,  but  I  have  seen 

one  old  man  who  had  many  perforations  in 

each   ear.     For  further  discussion  of  this 

subject,  the  reader  is  referred  to  the  section 

following. 

AND    MONOGRAPHS 

136 


MENOMINI    CULTURE 


TOILET  ARTICLES 

A  Menomini  toilet  set,  collected  by  Dr 
S.  A.  Barrett  of  the  Public  Museum  of  the 
City  of  Milwaukee,  is  shown  in  pi.  xxxv. 
It  consists  of  a  mirror  with  a  battered 
homemade  wooden  handle,  to  which  are 
attached  four  streamers  of  fur.  Among 
these  pendants  is  a  coil  of  spring  wire,  used 
as  tweezers  to  eradicate  facial  hair.  Before 
the  arrival  of  the  whites,  the  two  attached 
valves  of  a  clam-shell  served  the  same  pur- 
pose. The  first  tiny  bag  shown  on  the  left 
is  a  cosmetic  holder,  filled  with  vermilion. 
Concealed  by  the  decorated  top  of  deerskin 
is  the  bag  proper,  a  little  leather  affair 
shaped  like  a  tiny  leg  and  foot  cased  in  a 
moccasin  with  embroidered  ankle-flaps. 
The  paint-brush,  figured  above  it,  is  carved 
from  the  tip  of  a  buck's  antler  not  yet  out 
of  the  velvet,  for  the  distal  end  still  retains 
a  few  downy  hairs  left  on  to  form  the  brush. 
The  other  little  leather  bags  contain  differ- 
ent pigments  indispensable  for  the  toilet 
of  a  warrior.  The  woven-bead  bag  for- 
merly held  tweezers. 


INDIAN    NOTES 


TOILET    SETS 


137 


Another  toilet 
set  is  shown  in  fig. 
7.  This  is  interest- 
ing because  the 
back  of  the  home- 
made mirror  con- 
tains a  small  cavity 
which  has  been 
used  as  a  mortar 
for  grinding  blue 
paint.  Other  paint 
and  medicine  mor- 
tars are  made  from 
the  tanned  skins 
of  gray  and  fox 
squirrels,  with  the 
hairs  removed  but 
the  tails  retained. 
The  skins  serve 
also  as  an  envelope 
for  the  set.  Such 
sets  are  used  espe- 
cially in  the  rites  of 
the  Mitd'win,  and 
are  often  to  be 


AND    MONOGRAPHS 


138 


MENOMINI    CULTURE 


found    among    the    articles    contained    in 

medicine-bags. 
None  of  the  above  toilet  articles  seems 

to  be  peculiar  to  the  Menomini,  for  similar 

trinkets  have 
been  observ- 
ed among  all 
the  adjacent 
tribes.  The 
two  little 
woven  -  bead 
tweezer-  bags 
shown  in  fig. 
7  seem  to  be 
unique,  how- 
eve  r.  The 
conventional 
figures  on 
them  are 
meant  to 

FIG.  8. — Comb-case  carved  from  the  represent  the 
antler  oi  a  moose,  obverse.     (Height,  7f 
in.)    Courtesy  of  the  American  Museum  WOOd  -  duck, 
of  Natural  History.  .  •, 

the  most 
ornamental  of  American  fowl,  and  therefore 
an  appropriate  decoration. 

In  figs.  8  and  9  are  seen  the  obverse  and 


INDIAN    NOTES 


COM  B-C  A  S  E 


139 


the  reverse  of  an  ancient  comb-case  carved 
from  the  antler  of  a  moose.  The  work  is 
very  crude,  and  it  is  even  possible  that  it 
was  done 
with  stone 
tools.  Some 
of  the  figures 
incised  on  its 
surface  are 
said  to  be 
turtles,  the 
totem  of  its 
maker.  A 
porcupine's 
tail,  or  rather 
a  portion  of 
one,  is  at- 
tached as  a 
comb-clean- 

FIG.  9. — Comb-case  carved  from  the 


antler  of  a  moose,  reverse.  Courtesy  of 
the  American  Museum  of  Natural 
History. 


er,  a  com- 
mon custom. 
It  is  thought 
that  such  tails  were  once  used  as  hair- 
brushes. The  specimen  here  figured  is  in 
the  American  Museum  of  Natural  History; 
in  height  it  measures  7f  in. 


AND    MONOGRAPHS 


140 

MENOMINI    CULTURE 

VOCABULARY 

MEN'S  GARMENTS 

Wawiepi'nun,  deer-hair  roach. 
mikt'k  pa"siikip,  otter-fur  head-band. 
anu'ki  or  apa"sos  o'kum  pipake'u'ian,  leather  or 
deerskin  shirt. 
a'sian,  breech-clout. 
miti'san,  leggings. 
ma'kiisinfin,  moccasins. 
ma'kasintin  megiscku-n'tdn'tin,  beaded  moccasins. 
piikwu'fita,  belt. 
mlkinniin,  necklace. 
oska'sittn  na'kutiio,  bear-claw  necklace. 
kaki'katapian,  beaded  garters. 

For  clothing  and  other  objects  embroid- 

ered with  porcupine-quills  two  terms  are 

used,  kaiauiakii'it'ikiin.  or  'quilled,'  a  com- 

mon phrase,  or  more   properly,   pimikwfi- 

Id'wun,  'enriched.'    Leggings  or  moccasins 

hung  with  carved  deer's  dew-claws  and  hoofs 

or    with  metallic  tinklers,  are  said  to  be 

nani'hdnaku'fita'wfin.    In  addition  to  neck- 

laces of  beads,  kona'pdmik  or  cowrie  shells 

(the  badge  of  the  Mitd'min  or  Medicine 

Dance  society),   bear's  claws,   and    birds' 

bills  were  formerly  used. 

INDIAN   NOTES 

SKINNER — MENOMINI    CULTURE 


TOILET  SET 

Photograph  by  courtesy  of  the  Public  Museum,  Milwaukee 


o    • 

>• '" 
«i  S 

£E      - 

I-  •£ 

gj 

§ 

o 


TERMS  FOR  DRESS 

141 

WOMEN'S  GARMENTS 

Nisa'gipun,  a  hair  ornament,  with  long  beaded 
trailers,  rarely  worn  by  the  Menomini,  but 
common  among  the  Sauk,  Fox,  and  Winne- 

bago. 

pe'sakagunice'ti,  waist. 
milana'pis  or  ina"  pis,  skirt. 
ak'tvu'kuatao   ina"  pis    or    wapu'wean,    robe    or 
blanket. 

TERMS  COMMON  TO   BOTH 

The   terms   for   leggings   and   moccasins 

are    the   same   for    both    sexes.     In    cases 

where   it'   is   desired   to   particularize,    the 

word  ina'niu,  man,  or  mita'mu,  woman,  is 

prefixed. 

A'sikun  wiuna'kun,  knife-sheath.     Knives  are 

commonly  worn  by  both  sexes. 
pelcinama'uan,  tobacco-pouch. 
po"sahau,  medicine-bag,  also  known  as  mile'- 
waian    (Medicine   Dance   skin),  -and    mi- 
gi'kwaian  (otter-skin). 
sukaku'uho'swunuk,   metal   brooches,    generally 
worn  by  women. 

AND    MONOGRAPHS 

142 

• 

IV.  FOOD  AND  ITS  PREPARATION 

WILP  RICE 
TRADITIONS  OF  THE  RICE 

A"""  MONG  all  the  forest  Indians,  the 
Menomini,  dwelling  in  the  heart 

P5KS     °f  *ne  wild-rice  region,  became 

most  intimately  associated  with 
the  harvest  and  the  utilization  of.  the  plant. 
According  to  tradition  they  recognized  this 
fact  to  such  an  extent  that  they  took  the 
title  of  Ma"nomaneo  Ina'niwfig,  or  "Wild 
Rice    Men,"    commonly    abbreviated    to 
Ma"nomaneu>tik     (singular    Mannomaneo), 
derived  from  ma1  no  man,  "wild  rice,"  and 
ina'nm'tig,    "men,"    "people."    The   term 
Menominiwok  ininiwok,  as  given  by  Hewitt 
in  the  Handbook  of  American  Indians,  is 
not  of  the  Menomini    dialect,    but   rather 
is  a  cognate  phrase  in  some  kindred  Algon- 
kian  tongue. 
According    to    Menomini    tradition,    the 
wild  rice,  since  it  springs  up  from  under 

INDIAN    NOTES 

WILD     RICE 

143 

the  earth  and  the  water,  is  the  gift  of  one 

of  the  Underneath  beings,  probably   Sekd- 

t  coke'  man.     The  Indians   believe   that    the 

birds  on  their  migrations  follow  these  beings 

and  bring  rice  to  them.     They  sometimes, 

though  seldom,  introduce  the  plant  to  new 

waters,  for,  Jenks  to  the  contrary,  there  is 

no  rule  against  transplanting  rice.7 

THE  HARVEST 

The  usual  harvest  "season  is  about   the 

middle  of  September.    At   this   time    the 

Indians  gather  in  camps  on  the  shores  of  the 

lakes.     They  usually  arrive  while  the  rice  is 

still  in  the  milk,  and  spend  the  time  until  it 

ripens,  in  pitching  their  lodges  and  prepar- 

ing to  gather  the  grain.     The  older  people 

instruct  the  younger  generation  to  be  quiet 

and  to  refrain  from  noise  or  boisterous  play. 

Nanawe'tauwuk,  or  police,  are  set  to  guard 

the  rice,  and  no  one  is  allowed  to  trespass 

on  the  fields  before  the  appointed  day. 

From   time  to   time  the  police  examine 

the  rice,    and    when   they    finally    decide 

that  it  is  ripe  enough  for  gathering   they 

carry   the  information   to   the   chief,   who 

AND    MONOGRAPHS 

144 


MENOMINI    CULTURE 


instructs  them  to  go  from  lodge  to  lodge 
crying,  "Tomorrow  we  will  commence  the 
harvest."  That  night  the  chief  of  each 
band  makes  a  sacrifice  to  Sekatcoke'mau. 
He  gives  a  feast  with  prayers  and  a  speech, 
saying,  ''We  are  going  to  commence  to 
pick  our  rice  tomorrow;"  then  turning  to 
the  people,  "We  make  this  offering  to  our 
Grandfather,  the  Master  of  Rice,  who 
caused  it  to  grow  for  our  use.  We  give  this 
tobacco  [with  these  words  he  stops  and  digs 
a  small  hole  and  puts  tobacco  in  it],  as  an 
offering  to  the  Underground  Powers  and 
ask  them  to  permit  us  to  make  the  harvest. 
We  beg  for  four  days  of  good  weather,  and 
then  we  will  leave  the  rest  of  the  rice  to  the 
Thunderers  for  their  use."  Here  the  chief 
rises  and  throws  tobacco  into  the  fire  (an 
unusual  form  of  sacrifice)  as  an  offering  to 
the  Thunderbirds:  "May  they  permit  us  to 
pick  rice  for  four  days  in  the  fields  which 
they  and  the  lower  Gods  have  given  us; 
then  they  may  take  their  share." 

At  the  conclusion  of  the  speech,  tobacco  is 
passed  about  and  the  old  people  smoke  in 
honor  of  the  gods,  after  which  the  feast  is 


INDIAN    NOTES 


FEAST 

eaten.  This  ceremony  having  been  per- 
formed, the  four  days  of  calm  weather  are 
sure  to  follow  unless  someone  has  failed  to 
fulfil  the  conditions  of  respect  and  quiet 
which  are  enjoined.  Women  undergoing 
their  menses  and  persons  belonging  to  a 
family  in  which  there  has  been  a  death 
within  a  year  may  not  go  on  the  rice  fields, 
for  such  an  act  would  offend  both  the  Thun- 
derers and  the  Underneath  gods. 

The  morning  following  the  feast  the  Indi- 
ans visit  the  rice-beds  in  their  canoes.  An 
ideal  party  is  composed  of  three — a  man  to 
pole  the  boat,  and  two  women  to  gather 
the  rice.  Owing  to  the  oozy  nature  of  the 
lake  bottoms  at  the  river  inlets,  where  the 
rice  grows,  an  ordinary  pole  is  not  feasible 
for  pushing  the  dugouts,  and  because  of  tht 
matted  rice-plants,  paddling  is  likewise 
impossible.  For  propelling  the  bateau, 
therefore,  a  sapling,  crotched  at  one  end. 
and  ten  to  sixteen  feet  long,  is  used.  The 
boatman,  standing  in  the  stern,  shoves  his 
pole  down  among  the  roots  of  the  rice,  and 
drives  his  craft  ahead  with  a  twisting  push, 
each  turn  causing  the  forked  end  of  the 


145 


AND    MONOGRAPHS 


146 

MENOMINI    CULTURE 

<Q        pole   to   grip    the   roots,  which 

give    more  resistance   than   the 

surrounding  ooze.    As  the  boat 

$1         is  thus  sent  ahead  at  an  even, 

although   not   very   rapid    rate, 

the  women  reach  out  and  pull 

bunches  of  the  rice-plant  over  the 

gunwales.    For  this  purpose  they 

use  a  stick  about  three  and  one- 

half  feet  long;  then  with  a  some- 

what  shorter   stick,  grasped  in 

the  other  hand,  they  knock  off 

Ithe  ripe  grain  into  the  bottom  of 

the  canoe.      Work  must  be  done 

quickly  to  keep  up  with  the  speed 

at  which  they  progress.    In  some 

cases  the  pulling-stick  is  made 

with  a  slight  curve  for  the  pur- 

pose of  more  readily  bending  the 

rice,  but  some  are  straight,  in 

order,  it  was  explained,  to  pene- 

trate the  dense  masses  of  the 

plant    (fig.    10).      The   example 

Fro.  10.—    figured  is  30*  in-  long- 

Pulling  stick        After     making     their     course 
for   harvest- 

ing  rice,   through   the  rice-bed  the  party 

INDIAN    NOTES 

HARVEST 


147 


returns  and  continues  thus,  going  back  and 
forth,  always  beating  each  new  swathe  as 
close  to  the  last  as  possible,  in  order  to 
harvest  all  the  grain.  Great  care  is  taken 
during  the  work  not  to  offend  the  manitous 
who  rule  the  water,  especially  by  wasting 
the  rice,  lest  they  should  upset  the  canoes, 
or  cause  storms  to  rise. 

The  beating  of  the  rice-bed  is  continued 
until  the  canoe  is  filled,  the  length  of  time 
taken  for  this  varying  with  the  yield  of  the 
crop  and  the  size  of  the  bateau.  When  it 
is  loaded  the  party  returns  to  camp  and  the 
women  at  once  commence  shuffling  the  rice 
in  the  bottom  of  the  boat,  in  order  to  break 
off  the  spiny  beards.  This  is  done  with  the 
hands  or  with  the  feet,  and  is  an  uncomfort- 
able, not  to  say  dangerous,  procedure,  since 
the  sharp  spikes  are  apt  to  penetrate  the 
skin  and  work  into  the  flesh  like  the  quills 
of  the  porcupine,  causing  painful  wounds; 
and  if  one  flies  into  the  eye  it  almost  infalli- 
bly destroys  the  sight. 

When  the  beards  have  been  broken  off, 
the  rice  is  packed  in  sacks,  in  blankets,  and 
in  birch-bark  mococks.  A  small  quantity  of 


AND    MONOGRAPHS 


148 


MENOMINI    CULTURE 


the  rice,  however,  is  reserved  and  hastily 
prepared  for  a  feast  in  the  following  man- 
ner: The  unhulled  kernels  are  thrown  into 
a  dry  kettle  swung  over  a  medium  fire,  and 
are  stirred  with  a  wooden  paddle  to  pre- 
vent them  from  burning,  while  they  roast 
or  parch.  The  hulls  crack  like  popcorn, 
though  not  so  loudly,  as  it  cooks.  When 
the  grains  have  all  burst  open,  the  rice  is 
taken  from  the  kettle  and  put  into  a  pan, 
and  a  small  hole  is  dug  and  lined  with  a 
cloth.  Beside  the  hole  a  stake  is  driven 
into  the  ground.  The  rice  is  then  poured 
in  the  hole  and  a  man  with  clean,  new  moc- 
casins steps  in.  Grasping  the  stake  to  keep 
him  in  place,  he  dances  up  and  down  on 
the  rice  to  thresh  it.  In  former  times  he 
chanted  a  song  as  he  danced,  but  this  cus- 
tom has  long  since  ceased. 

After  the  rice  is  threshed  it  has  still  to  be 
winnowed.  For  this  purpose  it  is  placed 
by  one  of  the  women  in  a  large  birch-bark 
dish  or  tray  (pi.  xxxvi)  and  shaken  up  and 
down  to  free  it  from  the  husks.  If  a  breeze 
is  blowing  it  helps  by  carrying  off  the  chaff. 
From  time  to  time  handfuls  of  refuse  work 


INDIAN    NOTES 


THANKSGIVING 


149 


to  the  top  and  are  picked  out  and  thrown 
away. 

Next  the  rice  is  washed  to  cleanse  it  of 
any  particles  of  foreign  matter  that  have 
found  their  way  in,  and  of  the  smoky  odor 
caused  by  the  parching.  After  this  it  is 
ready  for  cooking.  A  small  quantity  is 
placed  in  a  kettle  with  water  and  boiled 
slowly,  being  constantly  stirred  to  prevent 
it  from  burning.  It  takes  only  a  few  hand- 
fuls  to  make  a  meal,  so  greatly  does  the 
grain  expand.  The  dish  is  seasoned  with 
pork  or  with  salt. 

As  soon  as  the  first  lot  of  rice  has  been 
thus  prepared  for  eating  by  each  family,  the 
harvesters  gather  about  and  their  leader 
offers  tobacco,  saying:  "I  thank  thee,  O 
Rice-maker  (Ono'miahdwatuk) ,  that  we  have 
lived  to  see  this  season.  As  we  must  not 
partake  of  thy  bounty  without  tobacco 
and  a  ceremony,  I  am  doing  this  faithfully  to 
carry  out  our  part,  to  thank  thee,  and  to 
fulfil  thy  wishes  before  we  touch  and  taste 
the  rice,  in  order  that  we  may  be  successful 
in  making  a  good  harvest."  When  the 
leader  has  made  this  speech,  the  feast  begins. 


AND    MONOGRAPHS 


150 


MENOMINI    CULTURE 


This  ceremonial  meal  must  always  be  eaten 
on  the  first  day  of  the  harvest. 

After  the  harvest  has  all  been  gathered, 
the  bearded  rice  may  be  hulled  on  the  spot, 
or  it  may  be  taken  home  as  it  is  and  pre- 
pared for  use  later.  If  there  is  time  the 
Menomini  do  not  use  the  hasty  process  just 
described.  Instead,  a  scaffold  or  grill  of 
crossed  poles  is  built  up  about  two  and  one- 
half  or  three  feet  above  the  ground,  and 
covered  with  a  flat  grass  known  as  upouki- 
wfi'nfiskwtio  ("grass  made  to  roast  or  dry 
wild  rice");  over  this  a  mat  is  laid  and  the 
rice  is  spread  on  it.  A  small,  even,  "flat" 
fire,  without  high  flames,  is  built  under  the 
scaffold,  and  constantly  watched  to  prevent 
the  blaze  or  the  sparks  from  igniting  the 
covering.  The  rice  is  stirred  from  time  to 
time  to  keep  it  from  burning,  and  gradually 
cracks  and  bursts  until  it  is  done,  when  it  is 
hulled  with  the  hands.  At  this  stage  it 
needs  flailing  and  winnowing  before  it  can 
be  eaten. 

Sometimes  the  rice  is  cached  for  future 
use  by  placing  it  in  a  dugout  canoe  and 
burying  it  on  the  sunny  slope  of  some  hill- 


INDIAN   NOTES 


EARLY     ACCOUNT 

151 

side  where  falling  rain  will  rapidly  drain 

away  and  not  rot  the  vessel  nor  its  contents. 

Rice  so  cached  is  still  fit  for  use  at  the  end 

of  one  or  even  of  two  years. 

Interesting  from  an  historical  and  com- 

parative standpoint,  as  showing  the  conser- 

vatism of  this  tribe,  is  an  early  account  of 

the  Menominl  rice  culture  given  by  Mar- 

quette,  writing  in  1673,  as  follows: 

"The  first  nation  we  came  to  was  called  the 

Folles-Avoines,  or  the-  nation  of  wild  oats.    I 

entered  their  river  to  visit  them,   as  I   had 

preached  among  them  some  years  before.    The 

wild  oats,  from  which  they  derive  their  name, 

grow   spontaneously  in   their  country.     They 

grow  in  marshy  ground  and  are  not  unlike  our 

European  oats.     The  grain  is  not  thicker  than 

ours,  but  it  is  twice  as  long,  and  therefore  it 

yields  much  more  meal.     It  makes  its  appear- 

ance in  June  and  does  not  ripen  until  September. 

In  this  month  the  Indians  go  to  shake  the  grain 

off  the  ears  in  their  canoes,  which  easily  falls 

if  it  be  ripe,  and  which  afterwards  serves  them 

for  food.     They  dry  it  over  a  fire,  then  pack 

it  away  in  a  kind  of  sack  made  of  the  skins  of 

animals,  and  having  made  a  hole  in  the  ground 

they  put  the  sacks  therein,  and  tread  upon  it 

until  the  chaff  is  separated  from  the  grain,  and 

then  winnow  it.    Afterwards  they  pound  it  in 

a  mortar  to  reduce  it  into  meal;  they  then  boil 

it  in  water,  and  season  it  with  grease,  which 

makes  it  very  palatable."8 

AND    MONOGRAPHS 

152 

MENOMINI    CULTURE 

VOCABULARY 

Ma"nymdn,  wild  rice. 
nemakosku  tcikutao,  wild  rice  threshed  by  the 
feet. 

apu'ataa,  parched  wild  rice. 
anapa'*ku>un,  an  underground  cache  (also  called 
u'ana'kun)  for  wild  rice.     A  hole  dug  in  the 
earth  about  the  size  and  shape  of  a  barrel, 
and    lined    with    basswood-    or    elm-bark. 

The  rice  is  placed  in  bark-  fiber  bags  wrapped 
in  rolls  of  the  same  material  (see  descrip- 
tion, p.  147).  Corn  was  cached  in  the 
same  way,  and  kettles  of  maple  syrup  were 
covered  and  hidden  likewise. 

meli*ko'ne  aia*so,  a  canoe  filled  with  wild  rice 

or  corn  and  buried  in  a  hillside  for  better 

drainage  (see  p.  150). 

WILD  POTATOES  AND  OTHER  VEGETAL 

FOODS 

Three  kinds  of  wild  "potatoes"  are  rec- 

ognized by  the  Menomini.  and  all  are  eaten 

with  gusto.     They  are  called: 

1.  Tapepin,  'straight.'  This  variety  is  washed 
and  dried  and  boiled  alone,  or  with  corn, 
wild  rice,  or  meat  broth. 

2.  Pe'koutc,  or  ma'lcetauopin,   'wild  or  Indian 
potato';  cooked  like  the  former,  but  occa- 
sionally prepared  with  meat  or  preserved 
in  syrup  for  future  use. 
3.  Wapise'pin,  'white  potato,'  used  in  the  same 
manner  as  the  last. 

INDIAN   NOTES 

CORN 

153 

The    following    were     favorite    old-time 

Menomini  vegetal  foods: 

Seiva1  'pemin   opanskunuslt,    dried    sweet    corn 
and  wild  potatoes. 
Kitcekoma'sekonuk,  potatoes  and  hulled  corn. 
Ma'no'man  pikwoutcpdniuk  kanusiluo,  wild  rice 
and  potatoes. 
Pikimi'na'tao,  potato  preserves;  dried  potatoes 
placed  in  maple  sugar.     The  potatoes  are 
dried  on  cedar-bark  scaffolds  covered  with 

mats;  they  are  then  stored  in  woven  sacks. 
I  have  often  observed  the  entire  process. 
\Vcna'  maku'iin,  a  small  spotted  squash,  a  native 

variety. 
Ona'holao    pa'xtao,     squashes    cut     in     strips, 
braided  and  dried  (pi.  xxxvn)  for  winter 

use. 

Wau'euka   pi*sikuta  K-ena'makwtiniin,   squashes 
cut   in   circles  and  dried  for  winter  con- 

sumption. 

CORN   AND   ITS   PREPARATION 

From  an  economic  standpoint,  the  Meno- 

mini, like  the  other  Central  Algonkian  tribes, 

were  fortunately  situated.     Not  only  did 

the  forests  comprised  within  their  bound- 

aries furnish  abiding  places  for  game  of  all 

sorts,  and  the  lakes  and  the  rivers  shelter 

numerous  varieties  of  fish,  but  the  soil  was 

excellent  and  the  climate  pleasant,  so  that 

AND    MONOGRAPHS 

154 

MENOMINI    CULTURE 

even  by  their  primitive  methods  good  crops 

could  be  raised.     Of  all  the  vegetal  foods 

cultivated  by  the  Menomini,  corn  was  by  far 

the  most  important.     Their  origin  myth  for 

maize  is  as  follows: 

LEGEND  OF  THE  ORIGIN  OF  CORN 

Long,  long  ago  a  certain  man  was  accus- 

tomed   to   go   hunting,    leaving   his   little 

nephew  at  home  to  guard  his  lodge.     Every 

time  the  uncle  went  out  he  would  tell  the 

little  fellow,  "I  have  something  very  mys- 

terious; it  is  wrapped  up  in  a  bundle  over 

there  in  the  corner.     Take  great  care  of  it 

and  never  open  it  under  any  circumstances." 

Day  after  day  the  uncle  went  out  and  each 

time  he  instructed  his  nephew  to  be  careful 

of  the  bundle.    At  last  one  day  when  the 

old  man  had  departed,  the  lad  thought  to 

himself,  "I  wonder  why  my  uncle  is  so  par- 

ticular about  that  bundle?    I  will  open  it 

and  see  what  is  inside." 

Going  to  the  corner  where  it  was  kept,  the 

boy  took  the  package.    He  untied  wrap- 

ping after  wrapping  until  at  last  he  came 

across  a  sack  in  which  there  were  some 

INDIAN    NOTES 

SKINNER— MENOMINI    CULTURE 


PL.    XXXVII 


MORTAR  AND   DOUBLE-ENDED  PESTLE 
Photograph  by  courtesy  of  the  American  Museum  of  Natural  History 


LEGEND 

grains  of  corn.  "Well,"  said  he,  "since 
my  uncle  is  not  here  I'll  do  as  I  please."  So 
he  placed  several  kernels  in  the  fire  to  roast. 

After  a  while  the  heat  caused  the  kernels 
to  expand,  and  at  last  they  exploded  with 
loud  reports,  like  giant  popcorn.  The 
particles  fell  all  over  the  lodge,  and  some 
flew  outdoors,  where  they  lay,  covering 
the  giound  like  snow.  One  even  fell  in  the 
path  of  his  uncle,  although  he  was  hunting 
a  long  distance  away.  As  soon  as  the  old 
man  saw  it  he  knew  exactly  what  had  hap- 
pened, and  he  set  out  for  his  lodge  as  fast 
as  he  could  go.  In  the  meanwhile  the  fright- 
ened nephew  tried  to  gather  up  the  frag- 
ments and  conceal  them,  but  there  were  so 
many  that  he  was  unable  to  do  so.  They 
lay  everywhere;  some  even  rolled  under  the 
bed.  While  the  boy  was  still  at  work  gath- 
ering them  up,  his  uncle  arrived.  Rushing 
into  the  wigwam,  he  cried,  "Nephew,  you 
have  done  that  which  I  strictly  forbade  you 
to  do!  You  have  made  me  very  angry, 
and  I  am  going  to  punish  you  for  it!" 

He  seized  the  lad  and  beat  him  until  he 
was  too  tired  to  strike.  Then  he  picked  him 


155 


AND    MONOGRAPHS 


156 

M  E  N  0  M  I  N  I    CULTURE 

up  and  tossed  him  out  of  the  lodge  through 

the  smoke-hole.     "Never  come  back  here 

again,"  he  said.     "I  can  never  forgive  you 

for  opening  this  sack  of  mine."    Then  he 

added,  "Let  there  be  snow  and  storm." 

According  to  the  command  of  the  old 

man,  who  was  a  very  powerful  Mitd'o,  the 

storm  came  and  the  snow  fell.    The  old 

man  knew   that   he  must  get  rid  of  his 

nephew,  for  he  realized  that  the  lad  had 

great  supernatural  power,  which  he  might 

sometime  turn  against  him.    In  the  mean- 

time the  boy  lay  on  the  ground  where  he 

had  fallen,  and  the  snow  covered  him  over 

until  he  was  out  of  sight.     There  he  re- 

mained ten  days.     At  the  end  of  the  time 

he  arose,  went  into  his  uncle's  lodge  and 

slew  him.    When  the  old  man  was  dead, 

the  youth  inherited  all  his  effects,  including 

the  corn,  which  the  old  man  had  selfishly 

hidden  away  from  mankind,  but  which  the 

nephew  gave  to  all  the  world. 

K  i      CULTIVATION 

In  cultivating  maize  the  Menomini  usu- 

ally planted  it  in  large  hills  placed  far  apart. 

INDIAN    NOTES 

CULTIVATION 

157 

Some  had  no  hills  at  all,  preferring  to  drop 

tne  seed  in  holes  in  level  ground;  still  others 

were  accustomed  to  plant  in  holes  and  build 

up  the  hills  after  the  seed  had  sprouted. 

Several  kinds  of  corn  were  known.     Among 

them  were  popcorn  and  the  ordinary  maize, 

of  which  latter  there  were  two  varieties,  an 

early  blue  form,  and  a  white  form  ripening 

later  in  the  season.     The  ears  of  the  old 

native  maize  were  not  long  and  symmetrical 

like  those  now  seen,  but  short,  nubby,  and 

conical,   with   comparatively   few   kernels. 

The  change  in  shape  and  size  is  ascribed  by 

the  Indians  to  improved  methods  and  im- 

plements of  agriculture.     It  is  thought  that 

the  old-time  hoes  were  furnished  with  stone 

blades. 

PREPARATION 

Popcorn,    called    nani'sapimin,    "mouse 

corn,"  or  "little  brother,"  was  also  raised. 

It   was   usually   prepared   by   roasting   or 

parching,  and  pounding  it  in  a  mortar,  with 

the  addition  of  dried  meat,  maple  sugar,  or 

wild  rice,  or  all  three.     In  this  condition  it 

was  very  nourishing,   so  much  so  that  a 

AND    MONOGRAPHS 

158 


MENOMINI    CULTURE 


small  quantity  with  the  addition  of  a  little 
water  sustained  one  a  long  time.  Conse- 
quently it  was  a  favorite  food  for  travelers, 
hunters,  and  warriors,  who  could  not  be 
troubled  to  carry  any  great  bulk  of  food  on 
their  extended  excursions.  Ordinary  maize 
was  also  prepared  and  used  in  the  same  way. 
In  the  autumn,  corn  is  gathered  and 
brought  into  the  lodges,  where  it  is  husked 
at  the  convenience  of  the  owners.  Jolly 
husking-bees  often  accompany  this  labor, 
when  young  and  old  enjoy  themselves  in 
much  the  same  manner  as  do  white  people 
under  similar  circumstances.  In  husking 
the  corn  all  the  sheathes  except  four  or  five 
are  stripped  from  the  cob.  These  are 
turned  back  and  braided  together  around 
a  basswood  cord,  which  strengthens  the 
braid,  so  that  it  can  support  the  ear.  The 
braids  of  corn,  often  as  much  as  six  or 
eight  feet  long,  are  swung  from  a  cross-bar 
supported  by  two  crotched  uprights,  at  a 
height  of  five  or  six  feet  from  the  ground. 
These  uprights,  generally  placed  under  a 
bark  shelter,  are  allowed  to  bear  their 
burden  outdoors  throughout  the  autumn 


INDIAN   NOTES 


PREPARATION 


159 


and  sometimes  through  the  winter  as  well. 
When  the  owners  have  the  leisure  or  feel 
in  the  mood,  the  corn  is  taken  down  and 
shelled.  The  kernels  are  put  in  bags  of 
woven  string  and  stored  away  out  of  reach 
of  mice,  squirrels,  and  other  rodents,  until 
needed  for  use. 

The  dry  corn  is  prepared  in  a  number  of 
ways,  one  of  the  most  common  being  the 
following:  The  corn  is  shelled  and  is  then 
crushed  in  a  small,  horizontal  wooden  mor- 
tar with  a  short,  heavy,  double-headed 
pestle  (pi.  xxxvin).  This  reduces  the  corn 
to  coarse  flour  or  meal,  but  chaff  is  freely 
mixed  with  it.  To  remove  this  it  is  not 
sifted  through  a  basket,  as  is  done  among 
other  eastern  Woodland  tribes,  but  is  win- 
nowed in  a  birch-bark  tray  like  the  wild  rice. 
After  winnowing,  the  coarse  part  is  boiled 
for  hominy,  and  the  finer  flour  is  used  for 
gruels  or  for  cakes.  Sometimes  when  the 
corn  is  still  on  the  stalk,  women  go  through 
the  fields  trying  the  ears.  If  they  find  that 
the  kernels  are  fairly  hard  they  pick  a  quan- 
tity. These  they  take  home.  They  may 
boil  and  eat  them  at  once,  or  they  may  first 


AND    MONOGRAPHS 


160 


MENOMINI    CULTURE 


parboil  them,  in  preparation  for  storage,  as 
follows:  The  half-cooked  ears  are  taken 
and  held  firmly  do*wn  against  the  bottom 
of  a  dish,  while  the  kernels  are  cut  off  with 
a  knife,  or  sometimes  shelled  with  the  back 
of  the  blade.  A  rush  mat  or  a  sheet  of 
birch-  or  cedar-bark  is  stretched  over  a 
grate  of  poles,  and  the  kernels  are  spread  on 
this  and  allowed  to  dry  in  the  sun,  though  in 
bad  or  cloudy  weather  the  process  is  carried 
on  indoors.  This  is  the  favorite  corn  for 
soup.  For  feasts  it  is  mixed  with  beans.  It 
is  named  "sewa'pimenfik,"  and  is  called 
"great  in  a  feast." 

Another  popular  dish  is  prepared  by 
scraping  the  green  corn  from  the  cob  with  a 
tool  made  from  one  of  the  unworked  rami 
of  the  inferior  maxillary  of  the  deer.  The 
kernels,  which  are  considerably  broken  up 
by  the  scraping,  are  put  in  a  birch-bark  pan 
or  dish.  Grease  is  added  and  thoroughly 
mixed  with  the  corn,  which  is  molded  into 
cakes  and  baked  in  the  ashes. 

Green  corn  is  often  baked.  For  this  pur- 
pose a  hole  is  dug,  about  six  feet  long  and 
four  feet  broad,  by  two  or  three  feet  deep. 


INDIAN    NOTES 


COOKING 


161 


The  bottom  is  lined  with  a  layer  of  flat 
stones.  Half-ripe  ears  of  corn  are  husked 
and  laid  on  the  stones  and  covered  with  a 
layer  of  husks.  Then  another  layer  of 
stones  is  laid  in  place,  and  another  layer  of 
corn,  and  so  on  for  several  tiers.  A  slow 
fire  composed  of  wood  leaving  plentiful 
ashes  and  coals  is  made  over  the  pit.  This 
fire  is  usually  started  in  the  evening  and  al- 
lowed to  burn  all  night.  In  the  morning  the 
ears  are  removed,  and  the  corn  shelled  with 
either  a  deer-jaw  scraper  or  a  musselshell. 
It  is  boiled  and  is  then  ready  for  consump- 
tion. 

Again,  the  ripe,  well-grown  corn  is  shelled 
from  the  cob.  Wood-ashes  are  added  to 
water  until  it  becomes  slimy,  making  a 
strong  lye.  The  liquid  is  drawn  off  and 
placed  in  another  kettle,  and  the  ashes  are 
thrown  away.  Then  the  kernels  are  put 
in  and  boiled.  When  the  lye  has  softened 
the  hulls,  the  corn  is  removed  and  repeatedly 
washed  and  rubbed  with  the  hands.  For 
this  rinsing  it  is  often  placed  in  a  hulling- 
bag  (pi.  LIV,  b,  c)  and  shaken  about  in  the 
water.  This  also  serves  to  break  off  the 


AND    MONOGRAPHS 


162 


MENOMINI    CULTURE 


hulls,  which  drain  away  with  the  water 
through  the  coarse  meshes  of  the  bag.  The 
sound  of  the  shaken  corn  indicates  when  the 
hulls  are  separated.  The  clean  kernels  are 
dried  and  stored  in  woven  "short  bags." 
At  this  stage  it  is  called  ki'cekonayase'konuk, 
"looking  like  popcorn  after  cooked,"  and  is 
used  to  make  soup.  Such  soup  is  seasoned 
by  the  addition  of  deer-bones,  which  are 
boiled  with  it,  their  marrow  flavoring  it. 
Sometimes  red  corn  is  cooked  without  hull- 
ing; it  is  shelled  and  boiled  a  long  time 
until  tender. 

When  traveling  and  not  desiring  to  be 
overburdened,  the  Menomini  frequently 
stored  their  corn  in  boxes  made  of  bark  of 
black  ash  or  elm,  which  they  buried  at  a 
spot  to  which  they  hoped  to  return  (see  page 
152). 

In  addition  to  foods  of  corn  and  of  wild 
rice  the  Menomini  knew  also  quite  a  num- 
ber of  edible  roots,  nuts,  fruits,  and  berries, 
which  they  did  not  cultivate,  but  gathered 
where  they  could  find  them.  These  were 
dried,  made  into  preserves  or  jams,  or  eaten 
uncooked. 


INDIAN    NOTES 


VEGETAL     TERMS 

163 

VOCABULARY 

CORN 

Inii'n  wa'  pimin,  white  corn. 

ape'  sa'  pimin,  black  or  'blue'  corn. 

kinu'putemin  (long  white  kernels),  white  man's 

corn. 

osatt'ii'a'  'pimin,  yellow  dent. 

nani'sapimin,  popcorn. 

sewa1  'pimin,  sweet  corn. 

SQUASH 

Wina'mdkwuastn,  small,  spotted,  native  squash. 

oka'*ma*kumu'in,    hard    variety    of    Hubbard 

squash. 

•wisaii'wi'kwi  nama'kwun,  pumpkin. 

BERRIES 

Anepimi'nun,  service-berries. 

pia  kaminun,  cranberries. 

noma'kiminuk.  gooseberries  ('sturgeon-berries'). 

sakuwkominuk,  June-berries. 

me'  nun,  blueberries. 

miPkata'i  wano'ku'unuk,  black  raspberries. 

ama'ku'anit  wano'ku'iinuk,  red  raspberries. 

oskishiki  minun,  low-bush  blackberries. 

pdii'a'he  minun,  high-bush  cranberries. 

U'e*kano'sun,  unidentified  berry,  like  cranberry, 

but  spotted. 

FRUITS 

Seu'a'non,  wild  grapes. 

mamd  sewa'non,  wild  grapes  (large  variety). 

lala'ki  minun,  chokecherries. 

na*noetmn,  black  cherries. 

ungishimimin,  red  (birch-bark)  cherries. 

AND    MONOGRAPHS 

164 

M  E  N  O  M  I  X  I    CULT  U  R 

E 

VEGETABLES 

Pigii'a'tc  pdni'ftk,  wild  potatoes. 
Kapise'piH,  white  potatoes. 
alapc'pin.  edible  root. 
sikako'sia,  wild  onion. 

k'd'uatid'a.'i'sia,  milkweed  (used  for  greens). 
u-ake'pen,  yellow  water-lily  root. 

NUTS 

Xano'ickopaka'n,  hickory-nuts. 
paka'n  au'dpaka'n,  butternuts. 
sawa'ttimtn,  beechnuts. 

paka'esiik,  hazelnuts. 
apa"siminiin,  pin-oak  acorn. 
oske'teminiin,  white-oak  acorn. 

MAPLE   SUGAR 

LEGEND  OF  THE  ORIGIN  OF  MAPLE  SUGAR 

Many  years  ago,  Mannabus  was  traveling 

about  over  the  earth  when  his  attention 

was 

attracted  to  the  maple  tree.     It  had 

not 

been  one  of  his  own  creations;  indeed,  it 

was 

made  by  some  other  hero.     Ma"nabus 

was 

displeased  with  it,  for  in  those  days  its 

sap 

was  pure  syrup,  and  it  ran  very  slowly 

"That  is  a  poor  way,"  said  he,  "for 

the 

sap  to  run;  it  is  too  slow  and  tedious 

for 

my  aunts  [the  women]  and  my  uncles 

[the 

men]  to  wait  for  it,  and  it  is  too  hard  to  get 

INDIAN    NOTES 

SKINNER — MENOMINI    CULTURE 


WOODEN   LADLE  FOR  STIRRING  SAP.  AND  WOODEN    MORTAR 
Length  of  a,  14  J  in.;  of  b,  26|  in. 


MAPLE  SUGAR 

165 

out  of  the  bark  dishes.     I'll  make  it  better 

and  more  profitable  for  them." 

So,  suiting  his  actions  to  his  words,  he 

went  over  and  urinated  into  the  tree,  and 

his  urine  united  with  the  sap  and  made  it 

thinner  so  that  it  flowed  more  freely. 

"Now,"   said  he,   "my  uncles  and  my 

. 

aunts  will  hereafter  realize  that  this  is  a  far 

better   way   for   them   to  get  their  sugar. 

Heretofore  they  got  the  syrup  too  cheaply, 

but  now  they  will  have  to  work  for  it  by 

their  sweat.     There  will  be  more  sap,  but 

they  must  prepare  it." 

SUGAR  MAKING 

In  the  latter  part  of  February  and  in 

March  the  Menomini  formerly  made  their 

sugar,  but  they  claim  that  now  the  seasons 

have    changed,    and    they    establish    their 

sugar-camps  in  late  March  or  early  in  April, 

generally  during  the  latter  month.     When 

the  proper  time  has  arrived  they  withdraw 

to  their  favorite  "sugar  bushes,"  where  the 

men  busy  themselves  in  cutting  four-foot 

fagots  for  the  fires,  while  the  women  sort  the 

birch-bark  dishes  (pi.  xxxix,  a),  washing 

AND    MONOGRAPHS 

166 


MENOMINI    CULTURE 


and  preparing  them  for  use.  When  one  is 
found  to  be  broken  or  leaky,  it  is  marked 
with  charcoal  at  the  defective  point  and 
set  aside.  The  sound  receptacles  are  put 
up  in  nests  of  ten  and  bound  with  strings  of 
bark.  When  this  has  been  done  the  women 
commence  to  mend  the  leaky  ones.  For 
this  purpose  they  calk  them  with  pitch, 
obtained  from  deposits  on  sawn  logs,  which 
they  scrape  off  with  a  knife.  The  handle  of 
this  tool  is  wrapped  with  cloth  to  protect 
the  hand  from  the  sticky  substance.  If  no 
logs  are  available,  a  hole  is  chopped  in  a 
pine  tree,  and  the  sap  is  allowed  to  collect. 
This  sap  is  then  gathered  and  boiled  in  a 
kettle  which  is  swung  over  a  glowing  heap 
of  coals,  but  drawn  to  one  side;  or  it  is 
placed  in  a  skillet.  Great  care  must  be 
taken  to  prevent  a  coal  or  a  spark  from 
igniting  it.  When  it  hangs  sticky  and 
stringy  from  the  stirring-paddle,  it  is  done. 
The  cracks  in  the  leaky  vessels  are  daubed 
with  the  pitch,  and  rags  are  laid  over  it, 
which  are  covered  in  their  turn.  These 
tasks  take  up  the  workers'  time  until  the 
warm  spring  days  cause  the  sap  to  run. 


INDIAN    NOTES 


GATHERING    SAP 


167 


Then  a  man  takes  his  axe  and  a  couple  of 
assistants,  his  children,  if  he  has  any,  and 
sets  out.  The  assistants  carry  the  iron 
gouge  for  cutting  holes  in  the  trees,  the 
spouts,  and  the  receptacles  for  collecting 
the  sap.  Finding  a  suitable  maple,  the 
man  takes  his  axe  and  chops  into  the  sunny 
side  of  the  tree,  drives  in  the  iron  gouge- 
shaped  implement  at  the  lower  end  of  the 
cut,  and  inserts  a  wooden  spout  in  the  open- 
ing so  made  (pi.  xxxix,  5).  If  the  sap  is 
flowing  properly,  it  begins  to  gush  out  at 
once.  A  good  worker  will  tap  from  two 
hundred  to  three  hundred  trees  a  day. 
When  the  spout  has  been  inserted,  one  of 
the  assistants  places  a  dish  under  it,  and 
the  party  proceeds.  An  hour  or  an  hour 
and  a  half  before  dark  the  sap  is  gathered, 
for  if  left  longer  it  turns  bitter  and  is  useless. 
None  must  be  wasted,  or  the  Powers  Below 
will  be  offended  and  foul  weather  will  ensue. 
In  case  this  occurs,  the  contents  of  the 
catching  dishes  are  thrown  out,  and  the 
dishes  inverted  under  the  spout  until  the 
rain  or  the  snow  ceases,  when  they  are 
replaced  in  their  proper  position. 


AND    MONOGRAPHS 


168 


MENOMINI    CULTURE 


Two  birch-bark  buckets  suspended  from 
a  shoulder-yoke  (fig.  1 1)  are  used  for  carry- 
ing the  sap.  As  rapidly  as  they  are  filled 
they  are  brought  back  to  camp  and  poured 
out  in  a  vat  or  trough.  This  may  have  been 
hollowed  out  of  a  single,  huge  basswood. 


FIG.  11. — Shoulder-yoke  used  in  gathering 
sap.     (Length.  28  in.) 

One  such,  seen  by  the  writer, 
has  a  capacity  of  from  five  to 
thirty  pork-barrels.  Sometime? 
«.  hollow  log  is  used,  the  ends 
being  stopped  up,  and  the 
cracks  calked  with  white  slip- 
pery-elm-bark fiber  and  pitch. 
This  trough  lies  partly  inside  and  partly 
outside  the  sugar-camp  so  that  it  will  be 
convenient  for  the  workers. 

The  camp  itself  is  a  log  house  with  no 
windows,  the  requisite  light  coming  from 
the  door,  through  the  smoke-hole  in  the 
roof,  and  from  the  fires.  A  scaffold  upheld 


INDIAN    NOTES 


SUGAR    MAKING 


169 


by  crotched  posts  in  the  center  of  the  house 
is  covered  with  cross-poles,  and  under  it  is 
suspended  the  metal  kettle  for  boiling  the 
sap  over  the  fire.  In  some  cases,  instead 
of  a  scaffold  in  the  center,  there  are  poles 
running  from  end  to  end  of  the  house,  over 
which  cross-poles  are  laid.  The  sap  vat  pro- 
jects into  the  room  at  the  opposite  side  of 
the  house  from  the  door,  and  the  smoke- 
hole  is  in  the  center  of  the  roof,  directly 
over  the  fires.  So  much  for  the  interior 
arrangement  of  the  camp. 

The  sap  is  poured  into  the  vat  outside  the 
house,  and  is  dipped  up  with  kettles  inside. 
These  kettles  are  then  hung  over  the  fires. 
They  have  to  be  watched  constantly,  lest 
they  boil  over.  In  this  event  the  watchers 
thrust  into  the  sap  a  stick,  to  the  end  of 
which  fresh  pine-tips  have  been  tied.  This 
causes  the  liquid  to  recede.  As  fast  as  the 
sap  boils  away,  more  is  added,  until  the  vat 
is  emptied.  Now  syrup  begins  to  form  in 
the  kettles,  which  are  immediately  drawn 
to  one  side.  A  syrup  stirrer,  called  nata'poa- 
kun  (pi.  XL,  a),  is  thrust  in  at  intervals  and 
twisted  in  such  a  way  that  the  sap  is  lifted 


AND    MONOGRAPHS 


170 


MENOMINI    CULTURE 


up  on  it  and  allowed  to  fall  back  in  the  ket- 
tle. When  the  syrup  hangs  in  a  stringy, 
sticky  mass,  it  is  taken  away  from  the  fires 
and  allowed  to  cool,  when  it  is  strained 
through  a  thin  sack  or  a  sheeting.  When 
the  syrup  has  been  cleared  of  impurities,  it 
is  taken,  two  or  three  quarts  at  a  time  (not 
more,  bcause  it  expands  rapidly),  and 
cooked  again  over  a  small  fire.  After  fif- 
teen to  thirty  minutes  it  is  done.  This  fact 
is  recognized  either  by  the  way  in  which  it 
drips  from  the  stirring-paddle,  or  by  its 
taste.  It  is  then  stirred  until  it  begins  to 
harden.  Sometimes  the  white  of  an  egg  is 
added  to  lighten  the  color.  Then  it  is  taken, 
while  still  warm,  and  poured  into  a  wooden 
trough,  where  it  is  pulverized  by  rubbing  and 
crushing  with  a  heavy  wooden  ladle  as  it 
coagulates.  The  pulverized  sugar  is  placed 
in  birch-bark  mococks,  in  which  it  is  closely 
packed,  but  not  pressed  in  hard  lest  it 
become  too  solid  to  be  removed.  Small, 
hard  cakes  of  various  shapes  are  often  put 
in  with  the  sugar.  This  process  may  be 
dispensed  with,  and  it  may  be  run  into 
molds  and  allowed  to  harden  in  the  various 


INDIAN    NOTES 


GRADES 

,hapes  that  the  fancy  of  the  maker  dictates. 
These  molds  do  not  have  to  be  greased  like 
our  pastry  forms,  for  the  sugar  comes  out 
very  readily  when  cool.  In  former  times 
fresh-water  musselshells,  or  bones,  or  carved 
wooden  forms  shaped  like  turtles,  stars, 
leaves,  or  dishes,  were  used  for  this  purpose. 
Now  commercial  molds  have  largely  taken 
their  place.  To  make  candy,  or  wax  (se'kat- 
katao),  the  syrup  must  be  taken  after  the 
last  boiling,  and  before  it  has  hardened, 
and  pulled,  exactly  like  taffy. 

When  the  sugar  has  been  granulated,  it  is 
graded  according  to  quality  (the  whiter  the 
sugar  the  better)  and  stored  away.  To  the 
leavings  in  the  kettle  is  added  sap  which 
has  been  boiled  a  little,  and  this  is  cooked 
again  to  make  second-grade  sugar.  It  is 
considered  a  disgrace,  and  an  offence  to 
Ma"nabus,  to  spill  or  waste  any  sap;  the 
sugar  will  shrink  as  a  punishment.  On  the 
other  hand,  if  the.  Indians  are  careful,  they 
will  have  more  than  they  think  they  have. 
A  sacrifice  is  offered  at  every  initial  cooking. 
Sugar  should  be  used  at  all  feasts,  and  the 


171 


AND    MONOGRAPHS 


172 

MENOMINI    CULTURE 

entire  portion  placed  before  each  guest  must 

be  consumed. 

After  the  sugar-making  the  kettles  are 

washed  by  rubbing  with  wood-ashes  and  a 

stone  until  they  are  bright  and  clean,  the 

Indians  taking  great  pains  with  them. 

VOCABULARY 

GENERAL  TERMS 

Sopoma'tik  so'  porno,  maple-tree  sugar. 
ina'n  so'  porno,  real  sugar. 
mama'tcetau  so'pomo,  Indian  sugar. 
sopoma'xpoku<un,    'sugar    bush,'    or    grove    of 
sugar-maple  trees  where  sap  is  collected. 

GRADES 

Wapishomana'kau'atdo,   white  grade;   the   first 

run. 

U'e*sa'uwamaka,  brown  sugar;  the  second  run. 
se'katkatao,  maple-sugar  wax. 
ape'Ksamaka   pena'o-omi,   or  pena'o-mi   ('black 
partridge  dung,'  or  'partridge  dung').     The 
dark  and  bitter  last  run  or  fourth  grade  of 

sugar. 

UTENSILS 

Wiki'natci'piakun,  birch-bark  sap-bucket. 
naio'u'dkun  asna'lcipi,  yoke  for  carrying  sap- 
buckets,  etc. 

makwu'ku'tiamitcikiin,  wooden  sap-spout. 
unki  hona'kfin,  birch-bark  dish  for  collecting  sap. 

INDIAN    NOTES 

HUNTING 

173 

nata'poaktin,  sap-stirrer. 
nakaii'ahi'tciit,  pulverizing-trough  of  wood. 
a'misku'un  snakau'ahn'tci,  ladle  for  pulverizing, 
made  very  heavy. 
cFnopi'akiin,  sap-trough. 

HUNTING,  GAME,  AND   MEATS 

Although  agriculture  played  no  mean  part 

in    the   Menomini   struggle   for    existence. 

nevertheless  it  was  not  developed  by  the 

tribe  to  a  point  where  it  was  their  principal 

source  of  food.     Fishing  and  especially  hunt- 

ing supplied  the  major  portion  of  their  diet. 

MAGIC  AXD  MYTHOLOGY  OP  THE  CHASE 

As  the  writer  has  brought  out  in  another 

paper,9  the  Menomini  not  only  resorted  to 

every  practical  device  in  the  way  of  snares 

and  traps  for  taking  game,  but  employed  a 

number  of  mystic  formulae,  including  sacred 

bundles   with    their  rituals,   to  overpower 

their  quarry  by  means  of  sympathetic  and 

contagious  magic.     To  the  present  day,  no 

hunter,  however  skilled,  believes  for  a  mo- 

ment that  he  could  be  successful  without  the 

aid  of  sacred  charms  and  incantations. 

The    most    important    of    the    hunting- 

AND    MONOGRAPHS 

174 


MENOMINI    CULTURE 


bundles  is  one  called  Misa'sakiuns.  This 
potent  medicine  was  obtained  from  the 
manitous  by  the  Culture-Hero  Ma"nabus, 
who  fasted  until  the  hearts  of  the  Powerful 
Beings  were  smitten  with  pity  for  his  deplor- 
able state.  The  first  animal  to  respond 
was  the  beaver,  who  gave  his  mystic  song 
to  lure  the  game,  and  his  skin  to  contain 
the  medicines.  Next  was  the  weasel,  re- 
nowned for  his  ferocity  and  his  success  as 
a  hunter.  The  mink  followed,  for  he  is 
wise  in  the  ways  of  animal-kind,  and,  after 
him,  the  wolf,  who  is  master  of  the  deer,  and 
many  other  predatory  creatures  added  their 
powers.  This  bundle  is  given  by  the  gods 
to  especially  worthy  men,  to  whom  they 
appear  in  visions. 

The  opening  of  the  bundle  in  a  "clean 
place"  in  the  woods  precedes  the  hunt. 
The  men  of  the  party  perform  a  dance 
dramatizing  the  chase  and  slaughter  of  the 
deer,  and  its  subsequent  preparation  for 
food.  Next  morning  they  smudge  their 
weapons  in  incense  taken  from  the  bundle, 
and  set  out,  sure  of  success,  because  the 
essence  of  the  charmed  pack  has  already 


INDIAN    NOTES 


HUNTING-BUNDLES 


175 


permeated  the  forest  during  the  night  and 
stupefied  the  game.  The  bundle  also  con- 
tains formulae  for  killing  and  blinding 
witches,  one  of  whose  wicked  activities  con- 
sists in  stealing  luck  from  hunters.  As  the 
witch-destroying  formulae  can  be  turned 
against  innocent  parties,  the  bundle  has 
fallen  into  disrepute,  although  its  game- 
overpowering  qualities  are  generally  ac- 
knowledged. Few  of  these  packs  are  in 
existence,  but  another  and  almost  as  im- 
portant a  medicine  is  more  widely  distrib- 
uted. Indeed  parts  of  it  may  be  found  in 
the  possession  of  almost  every  conservative 
male  Menomini.  This  is  the  famous 
"Spotted  Fawn  Medicine,"  or  Kitaga'sa 
muski'ki", 

The  spotted  fawn  medicine  was  given  to 
Ma"nabus  because  the  first  bundle  which 
he  received  from  the  Powers  was  too  dif- 
ficult for  ordinary  mortals  to  obtain,  only  a 
few  persons  being  worthy  to  possess  it. 
The  lesser  packet  contains  two  gifts  from 
the  animals  that  are  of  transcendent  impor- 
tance. The  wolf,  as  master  of  the  deer, 
donated  his  abilities  in  the  chase,  and  the 


AND    MONOGRAPHS 


176 


M E X  O  M I N I    CULTURE 


deer  themselves  submitted,  giving  their 
consent  to  be  captured  that  the  Indians 
need  not  starve.  Because  of  its  small 
size,  Ma"nabns  doubted  the  efficacy  of  this 
charm,  but  the  manitous  took  him  to  an 
island  in  the  middle  of  the  ocean,  and  there, 
after  he  had  performed  the  rites,  all  the 
animals  in  the  world  appeared  before  him, 
and  he  was  convinced. 

In  addition  to  these  principal  charms, 
there  are  all  manner  of  personal  hunting- 
fetishes  of  lesser  value,  either  obtained  in 
dreams  by  their  owners  or  bought  of  suc- 
cessful hunters  and  wizards.  There  are 
even  times  when  it  is  permissible  to  use 
war-bundles,  or  perhaps  only  certain  ones 
among  them,  to  take  game.  None  of  these 
things  is  of  such  tribal  importance  as  are 
the  two  great  hunting-bundles,  which,  while 
privately  owned,  are  employed  for  public 
benefit,  and  are  regarded  as  national  stand- 
bys  in  days  of  starvation. 

Many  are  the  superstitions  and  beliefs 
of  the  Menomini  regarding  the  taking  of 
game.  In  their  philosophy,  if  not  in  prac- 
tice, animals  must  not  be  slain  wantonly. 


INDIAN    NOTES 


SUPERSTITIONS 


177 


Each  species  of  wild  game  is  supposed  to 
have  its  chief  or  ruler,  resident  under- 
ground, and  no  doubt  connected,  if  not 
identical  with,  the  animal  manitous  con- 
trolling the  four  tiers  of  the  Underworld. 
It  is  further  believed  that  in  the  beginning 
all  slain  creatures  came  to  life  and  returned 
to  their  former  haunts,  ready  to  be  slaugh- 
tered again,  on  the  fourth  day.  However, 
when  the  Culture-Hero  refused  to  let  the 
Powers  Beneath  revive  his  younger  brother 
whom  they  had  slain,  this  resurrrection 
ceased.  Nevertheless,  it  is  believed  that 
only  by  propitiating  game  animals  and  then- 
leaders  will  beasts  be  allowed  to  fall  a 
prey  to  the  weapons  and  the  traps  of  the 
hunter. 

The  bear  is  the  recipient  of  special  rever- 
ence and  is  not  killed  without  a  ceremony 
and  apology,  a  custom  widespread  among 
the  Central  and  Northern  Algonkians.10 
Bones  of  the  bear  are  scrupulously  collected 
that  they  may  not  become  food  for  dogs, 
and  are  deposited  in  running  water.  The 
skull  is  hung  in  a  tree  in  a  "clean  place"  in 
the  woods.  These  animals  are  supposed  to 


AND    MONOGRAPHS 


178 


MENOMINI    CULTURE 


reside  in  springs  during  winter,  as  well  as  in 
drier  hibernating  quarters. 

The  wolf  was  never  deprived  of  life  unless 
some  hunter,  having  repeatedly  missed  fire, 
decided  that  his  bow  or  his  gun  was  at 
fault.  He  therefore  slew  a  wolf,  and,  laying 
his  weapon  between  the  forefeet  of  the  ani- 
mal, presented  the  carcass  with  tobacco, 
begging  it,  or  rather  its  spirit,  to  cause  his 
missiles  to  find  their  mark.  In  former 
years,  it  is  said  that  an  Indian  who  had  use- 
lessly taken  the  life  of  any  small  animal  was 
obliged  to  absolve  himself  by  offering  to- 
bacco and  prayer,  lest  ill  luck  befall  him. 

It  is  believed  that  in  the  spring  the  deer 
face  the  south,  and  that  the  wind  from  that 
quarter  blows  away  their  gray  winter  coats 
and  gives  in  exchange  the  red  fur  of  summer. 
In  the  fall,  they  feed  facing  north,  and  the 
process  is  reversed.  In  the  beginning  the 
deer  desired  to  eat  man,  but  was  rendered 
harmless  by  virtue  of  an  edict  of  the  assem- 
bled gods,  who  rendered  it  subordinate  to 
men  and  to  wolves.  The  deer  is  regarded  as 
the  most  useful  of  all  animals;  its  flesh  is 
food,  its  skin  is  valuable  for  clothing,  its 


INDIAN    NOTES 


SUPERSTITIONS 


179 


hair  for  ornaments  or  quilting,  its  bones  for 
tools,  its  antlers  for  arrowpoints  and  glue, 
its  hoofs  and  dew-claws  for  glue  and  orna- 
ments, and  its  sinew  for  thread. 

Lone  muskrats,  outlawed  by  their  tribe, 
are  supposed  to  grow  great  in  size  and  feroc- 
ity, even  attacking  men.  A  muskrat  se- 
cured the  mud  of  which  the  Great  Dawn 
reconstructed  the  earth  during  the  flood. 
The  muskrats  are  admirers  of  the  tribe  of 
beavers,  whom  they  imitate  in  the  con- 
struction of  their  lodges,  but  not  very  suc- 
cessfully. Muskrats  are  excellent  food,  but 
are  generally  considered  fit  only  for  old 
people. 

Dogs  are  eaten  on  ceremonial  occasions, 
but  not  even  then  with  relish.  To  spare 
the  feelings  of  the  feasters,  so  it  is  said,  the 
meat  is  referred  to  as  "white  raccoon." 
Dogs  could  once  speak,  but  were  indiscreet 
and  so  lost  the  privilege. 

Garter-snakes  are  said  to  change  into 
chipmunks,  and  vice  versa.  The  small 
painted  turtle,  scratching  his  gaily  red- 
blotched  sides,  causes  sparks  to  fly  off,  and 
thus  sets  the  prairies  on  fire.  The  snapping 


AND    MONOGRAPHS 


180 

ME  NO  MINI    CULTURE 

turtle,  highly  valued  for  food,  especially  for 

sacred  feasts,  is  called  by  a  number  of  cere- 

monial names,  such  as  Mi'shikao,  which  I 

suspect  is  literally  "Hairy  (Mossy)  One," 

and  Ukema'uwinini,  "Chief  Man." 

Another  myth  recounts  that  the  catfish, 

little  and  insignificant  as  it  now  appears, 

on  one  occasion  slew  a  huge  moose.    His 

head   is  flattened   because   a   moose  once 

kicked  him  there.     There  is  a  semi-human 

sturgeon  who  is  looked  upon  as  a  "strong 

power,"  and  has  been  known  to  travel  on 

land.    These,   and  a  host  of  other  little 

superstitions  concerning  the  animal  king- 

dom, are  current  among  the  Indians. 

CUSTOMS  OF  THE  CHASE 

THE  FEAST   OF   THE   FIRST   GAME 

The  first  animal,  whether  furred  or  feath- 

ered, that  was  slain  by  a  male  child,  was 

made  the  object  of  much  congratulation  by 

his  parents,  who  immediately  had  it  cooked, 

no  matter  how  worthless  it  might  be,  and 

served  in  an  informal  feast  or  celebration 

called    the    Oskina'nitawin,    or    "Youth's 

Dance,"  to  which  even  the  prominent  men 

INDIAN    NOTES 

DIVISION    OF    GAME 

181 

of  the  camp  were  invited,  and  of  which  they 

pretended  to  partake  with  great  solemnity. 

This  was  done  by  the  way  of  encouraging 

the  youthful  Ximrod  to  slay  game,  and  thus 

become    "a    good    provider"    among    his 

people. 

THE  DIVISION   OF  GAME 

Among  the  Menomini  a  man's  father-in- 

law  has  a  peculiar  right  to  a  share  in  any 

bear  which  his  son-in-law  may  kill.    .It  is 

his  duty  to  skin  the  animal,  and  he  is  en- 

titled to  keep  the  hide,  one  side,  the  head, 

and  the  neck.     This  rule  does  not  apply  to 

other  game.     If  any  person  chances  on  a 

hunter  who   has   just   killed   a   deer,    the 

slayer  is  forced  by  custom  to  give  him  the 

hide  and  a  portion  of  the  meat,  especially  if 

the  newcomer  is  an  old  man.    It  then  falls 

on  the  recipient  to  skin  and  cut  up  the  deer. 

The  slayer  is  entitled  to  receive  the  head, 

shoulders,  brisket,  lungs,  heart,  and  back. 

The  custom  of  surrendering  part  of  the  kill 

to  a  new  arrival  is  called  a'poko',  and  the 

act  of  giving  it  was  accompanied  by  the 

phrase,  "  N'da'bokinttn"  "I  give  it  to  you," 

AND    MONOGRAPHS 

182 

MENOMINI    CULTURE 

with  the  gesture  of  flinging  out  the  open 

right-hand.     I  have  seen  a  man  surrender 

the  entire  carcass  of  a  small  mammal,  such 

as  a  squirrel,  to  a  stranger  who,  having 

heard  the  shot,  ran  to  the  spot  in  hope  of 

surprising  the  hunter.    I  have  also  seen  a 

man.  thus  caught,  "buy  off"  the  newcomer 

by  means  of  some  small  gift. 

DEER  HUNTING 

Deer  were  driven  to  slaughter  in  the  fol- 

lowing  manner:  Trees  were   chopped  and 

allowed  to  fall  partly  over,  with  limbs  on 

the  ground,  and  trunks  still  attached  to 

their  stumps.     This  was  done  at  intervals, 

all  the  trees  being  made  to  lie  in  the  same 

direction.    Two  V-shaped,  or  inward-point- 

ing lines  of  these  were  made,  the  arms  of  the 

V  often  extending  several  miles.    At   the 

apex  of  the  V  was  a  narrow  opening  where 

several  armed  hunters  were  concealed. 

A  body  of  men  beat  over  the  country, 

driving  the  deer  into  the  mouth  of  the  V 

or  funnel.     Fearing  or  hesitating  to  break 

through  the  lines  of  fallen  trees,  the  animals, 

if  not  too  frightened  by  the  drivers,  ran 

INDIAN    NOTES 

DEER    HUNTING 


183 


slowly  straight  on  to  the  apex  of  the  trap, 
where  the}'  were  easily  shot. 

This  method  of  driving  is  called  kuska'- 
kwuso  or  spimawanota'*ka,  "the  drive,"  or 
apd"sos  spe'mepatukuu,  "the  deer,  now  their 
running."  The  time  of  year  best  suited  for 
this  manner  of  hunting  was  when  the  gar- 
den stuffs  were  full  grown.  The  last  drive 


FIG.    12.— Wooden  deer  call.     (Length,  4J  in.) 

was  held  at  Thunder  lake,  near  Little  hill 
(Watci'use),  in  1870.  Not  every  one  was 
able  to  be  successful  in  deer-driving,  not 
even  those  who  used  the  great  hunting- 
bundles. 

Lone  hunters  took  deer  by  twitch-pole 
snares  with  slip  nooses,  set  in  the  animals' 
trails.  Does  are  still  called  to  the  hunter 


AND    MONOGRAPHS 


184 


MENOMINI    CULTURE 


FIG.  13. — Hunter  using  the  deer  call. 


INDIAN    NOTES 


DEER    HUNTING 


185 


in  the  spring.  The  man  concealing  himself, 
imitates  the  bleat  of  a  new-born  fawn  by 
means  of  a  double  wooden  horn  (fig.  12,  13). 
Any  doe  in  the  neighborhood  will  rush 
to  the  spot  on  hearing  the  plaintive  cry. 
The  Indians  consider  this  method  danger- 
ous, as  wildcats  and  wolves  are  also  often 
lured  by  the  sound. 

Deer  are  still  chased  down  their  runways 
by  dogs,  or  by  men  beating  the  bushes,  until 
they  pass  hidden  hunters.  This  style  of 
chase  is  called  mi'uskunuk.  In  modern 
times,  at  least,  deer  are  attracted  to  arti- 
ficial salt  "licks,"  where  the  hunter  has  a 
scaffold  erected,  from  which  he  shoots  his 
game.  Still-hunting  on  foot,  or  from  a 
canoe,  has  always  been  practised.  At  night 
deer  are  approached  where  they  gather  to 
eat  the  pads  and  stems  of  water-lilies  in  the 
shallows  of  streams  and  ponds.  A  jack- 
light,  consisting  of  a  blackened  wooden 
sconce  supporting  a  resinous  torch  (fig.  14, 
and  48,  a),  is  used  to  dazzle  the  eyes  of  the 
game  until  the  hunter  can  shoot. 


AND    MONOGRAPHS 


186 


FIG.  14.— Tacklight  used  in  hunting  game. 
(Height,  47}  in.) 


INDIAN    NOTES 


BEAR    HUNTING 


187 


BEAR  HUNTING 

In  olden  times,  men  armed  with  spears 
having  stone  blades  and  wooden  shafts  "a 
man's  height  in  length,"  entered  bears'  dens 
and  slew  them  single-handed  at  close 
quarters.  This  was  considered  to  be  as 
brave  a  deed  as  to  slay  an  enemy.  Bears 
were  also  trapped  in  various  ways.-  An 
ancient  method,  still  sometimes  employed, 
was  the  deadfall,  or  ta'no'nagun.  This  was 
made  of  a  heavy  log,  often  weighted  at  the 
upper  end  with  stones.  The  log  was  set  up 
obliquely  and  was  supported  by  a  "figure 
4"  trigger.  Directly  under  the  log,  a  small 
enclosure  of  stakes  was  built,  in  which  the 
bait  was  placed.  In  order  to  get  at  the  lure 
the  bear  was  obliged  to  enter  the  enclosure. 
The  instant  that  the  bait  was  touched,  the 
trigger  to  which  it  was  attached  released  the 
log,  which  crashed  down  on  the  animal  and 
broke  its  back.  I  have  frequently  seen  this 
identical  device  employed  by  the  Ojibwa 
north  of  Lake  Superior,  and  have  observed 
similar  deadfalls  in  use  by  the  Menomini 
and  the  northern  Algonkians  to  take  smaller 


188 


MENOMINI    CULTURE 


fur-bearing  animals.  The  Ojibwa,  and 
doubtless  the  Menomini,  utilize  a  variation 
of  the  deadfall  for  trapping  bear,  in  which 
the  animal,  instead  of  entering  an  enclosure, 
is  obliged  to  stretch  its  neck  over  a  log. 
When  the  trigger  is  released,  another  log 
falls  crosswise  on  the  neck  of  the  brute,  and 
either  breaks  it  or  causes  death  by  strangu- 
lation. Nooses  arranged  to  twitch  upward 
and  hang  the  bear  are  set  in  a  similar  man- 
ner. In  modern  times,  the  Menomini  fre- 
quently set  traps  of  steel  in  a  small  enclos- 
ure like  that  made  to  house  the  bait  for  the 
deadfall,  so  that  the  bear  on  entering  may  be 
caught  by  the  leg.  To  the  trap  is  chained 
a  heavy  log  "clog"  which  drags  after  the 
wounded  animal  attempting  escape,  and 
makes  his  trail  well  marked  and  easy  to 
follow.  Bears  are  also  captured  in  pitfalls 
called  swa'nakiitak.  These  are  set  in  the 
bear  path  or  trail,  and  covered  with  rotten 
sticks  or  reeds,  over  which  earth  and  leaves 
are  sprinkled. 

For  bait,  besides  magic  lures,  honey, 
apples,  pork,  beaver  musk,  and  other  sweet- 
smelling  or  oily  substances  are  used.  It  is 


INDIAN    NOTES 


BEAR    HUNTING 


189 


said  that  a  bear  will  travel  a  long  way  out 
of  his  path  to  find  the  source  of  any  sweet 
or  unusual  savor  brought  to  his  nostrils  by 
the  wind.  Still-hunting  on  foot  with  the 
rifle,  or  formerly  with  the  bow,  was  done 
principally  in  the  late  summer,  when  the 
bear  gorges  on  raspberries,  and  travels 
widely  in  search  of  abandoned  clearings  or 
burnt-over  openings  in  the  forest  where  the 
fruit  grows  in  abundance.  In  the  fall  the 
bear  roams  again,  this  time  feeding  prin- 
cipally at  night  on  acorns  from  the  oak 
trees  which  cover  the  sandy  plains  and 
ridges.  The  Indians  say  that  the  bear 
relies  on  this  feast  of  acorns  to  provide  the 
fat  which  is  to  carry  him  through  his  winter 
sleep.  The  Menomini  declare  that  at  other 
seasons  the  bear  is  met  with  only  by  acci- 
dent, and  inhabits  the  heart  of  the  forest. 
It  is  said  that  bears  were  formerly  hunted 
out  in  their  winter  quarters,  early  in  the 
spring,  when  the  females  have  just  brought 
forth  their  young.  It  was  at  this  time  that 
adventurous  youths  showed  their  metal  by 
hand-to-hand  conflicts  in  the  den. 

The  Menomini  speak  of  several  varieties 


AND    MONOGRAPHS 


190 

MENOMINI    CULTURE 

of  bears  besides  the  black  and  the  grizzly; 

the  latter  animal,  by  the  way,  was  known 

to  them  only  from  their  raids  beyond  the 

Mississippi  for  war  or   for  buffalo.     The 

additional  species  of  which  the  elders  speak 

are  doubtless  all  mythical.    One  of  these 

is  a  bear  called  kinu'a,  which  had  no  fur  on 

its  sides.     This  may  be  a  survival  of  an 

ancient    pan-Algonkian    conception,    since 

a  similar  hairless  bear  occurs  in  the  legends 

of  the  Delaware  and  Mahican  tribes  of  the 

Middle  Atlantic  states. 

OTHER  GAME 

The  eyes  and  feet  of  small  animals  such 

as  rabbits,  muskrats,  and  the  like,  are  care- 

fully removed  by  the  hunter,  strung  on  bass- 

wood  strings,  and  festooned  about  the  lodge. 

This  makes  the  surviving  members  of  the 

species  less  able  to  see  or  feel  the  traps  set 

for  them.     Rabbits  are   taken  by  simple 

nooses  set  in  their  runways.    The  stupid 

little  animal,  hopping  along,  finds  its  nar- 

row path  partially  blocked  with  fresh  twigs 

set  upright,  and  only  a  small  opening  left. 

Through  this  it  th'rusts  its  head  and  neck, 

INDIAN    NOTES 

CANNIBALISM 

191 

to  become  entangled  in  the  noose  of  hair 

or  cord  neatly  set  there  and  swiftly  choked 

to   death.     The   large   gray   Canada   lynx 

is  said  to  be  as  easily  trapped  as  the  rabbit, 

and  in  a  similar  manner.    As  the  lynx  has 

the  habit  of  following  travelers  in  the  for- 

est, probably  out  of  curiosity,  the  Indians 

sometimes  se_t  nooses  behind  them  in  their 

own  trails,  like  rabbit  snares  but  on  a  larger 

scale,  so  that  any  lynx  dogging  their  foot- 

steps may  be  caught.    Lynx  are  also  driven 

into  trees  by  dogs,  and  then  captured  by 

means  of  a  slip  noose  fastened  to  the  end  of 

a  pole  and  thrust  over  the  big  cat's  head. 

It  is  then  an  easy  matter  to  choke  the  ani- 

mal to  death.     The  Indians  insist  that  the 

common  wildcat,  though  much  smaller  than 

the  lynx,  is  a  much  more  intelligent  and 

ferocious  animal,  and  cannot  be  so  easily 

taken. 

CANNIBALISM 

Human  flesh  was  eaten  ceremonially  by 

the  warriors,  who    cooked    and    devoured 

small  portions  of  the  bodies  of  slain  ene- 

mies on  the  field  of  battle.     The  heart  of  a 

AND    MONOGRAPHS 

192 

MENOMINI    CULTURE 

brave  foeman  was  especially  prized  as  giv- 

ing the  courage  of  the  vanquished  to  his 

conqueror.     In  this  connection  it  is  inter- 

esting to  note  the  corroboration  of  native 

statements  found  in  the  observations  of  a 

British  officer  made  during  the  siege  of  Fort 

Meigs  on  the  Maumee  river,  Ohio,  in  the 

war  of  1812,  and  published  in  the  London 

New  Monthly  Magazine  for  December,  1826. 

The  Menomini  warriors  to  whom  he  refers 

were  at  that  time  enlisted  in  the  service  of 

the  British. 

"As  we  continued  to  advance  into  the  heart 

of  the  encampment,  a  scene  of  more  disgusting 

nature  aroused  our  attention.     Stopping  at  the 

entrance  of  a  tent  occupied  by  the  Minoumini 

tribe,  we  observed  them  seated  around  a  large 

fire,  over  which  was  suspended  a  kettle  contain- 

ing their  meal.     Each  warrior  had  a  piece  of 

string  hanging  over  the  edge  of  the  vessel,  and 

to  this  was  suspended  a  food,  which,  it  will  be 

presumed  we  heard  not  without  loathing,  con- 

sisted of  a  part  of  an  American;  any  expression 

of  our  feelings,  as  we  declined  the  invitation 

they  gave  us  to  join  in  their  repast,  would  have 

been  resented   by  the  Indians  without  much 

ceremony.     We  had,  therefore,  the  prudence  to 

excuse  ourselves  under  the  plea  that  we  had 

already  taken  our  food,-  and  we  hastened  to 

remove  from  a  sight  so  revolting  to  humanity."11 

INDIAN    NOTES 

DRESSING    GAME 


193 


METHODS  OF  PREPARING  AND  COOKING  MEATS 

One  of  the  favorite  methods  of  dressing 
deer,  especially  when  it  is  necessary  to 
transport  the  meat  for  any  distance,  is  to 
remove  the  flesh  in  one  solid  sheet,  called 
ma"sahau,  which  can  easily  be  carried  by 
one  man.  A  quantity  of  boughs,  or  grass  or 
hay  is  placed  under  the  carcass  to  fend  it 
from  the  dirt,  and  the  dressing  is  commenced 
at  the  head.  The  flesh  is  flayed  away  in  a 
blanket-like  mass,  which  can  be  rolled  into 
small  compass.  Sometimes  the  entire  sheet 
is  spread  before  the  fire  on  half-a-dozen 
peeled  willow  wands,  slanted  toward  the 
heat  and  soon  dried.  The  bones  of  the 
skeleton  are  disjointed  and  boiled,  or  roasted 
on  the  coals.  In  any  event,  it  is  customary 
to  draw  out  the  entrails  first  in  order  to 
preserve  the  meat  from  spoiling.  The 
tongue  also  is  generally  removed  shortly 
after  the  animal  is  slain. 

Sometimes  meat  was  first  parboiled,  and 
then  roasted  on  spits  before  the  fire,  or  it 
was  strung  on  basswood  strings  and  dried  in 
front  of  the  blaze".  The  short  ribs  of  deer 


194 


MEN O MINI    CULTURE 


are  considered  very  good  and  are  boiled  in 
blocks.  The  sirloins  are  esteemed  for  roast- 
ing, but  the  back  fat,  found  over  the  hips, 
is  the  choicest  part.  Deer-hams  were 
sliced,  partially  roasted  on  spits,  strung  on 
basswood  strings  and  dried.  It  is  believed 
that  the  flesh  of  a  barren  doe  or  of  a  lone  or 
"bachelor"  buck,  an  outcast  from  the  herds, 
is  especially  palatable.  No  taboos  con- 
cerning the  cooking  of  venison  seemed  cur- 
rent, but  the  Indians  declared  that  bear 
and  beaver  meat  were  never  boiled  in  the 
same  kettle,  owing  to  the  fact  that  the  bear 
and  the  beaver  women  once  quarreled 
over  a  human  husband,  as  is  related  in  one 
of  their  folktales.  Young  men  durst  not  eat 
the  head  of  the  woodchuck,  lest  it  stunt 
their  growth. 

Raccoons,  and  perhaps  other  small  ani- 
mals, were  suspended  by  strings  tied  about 
the  tail,  and  roasted  before  the  fire,  the 
string  being  slowly  twisted  to  distribute  the 
heat.  The  writer  has  eaten  moose-hearts 
prepared  in  this  way  by  the  Eastern  Cree 
and  Northern  Saulteaux.  Meat  was  often 
roasted  on  coals,  and  small  animals  were 


INDIAN    NOTES 


COOKING    GAME 

195 

sometimes  rolled  up  in  clay  and  baked  in 

the  hot  ashes.    This  was  a  favorite  method 

of  dealing  with  porcupines.     When  the  clay 

shell  was  split  open  the  quills  and  hide  of 

the  animal  adhered  to  the  mold  and  the 

roast  came  out  clean.     The  entrails  were  not 

removed  as  it  was  thought  that  they  im- 

proved the  flavor.     Small  animals  such  as 

squirrels  were  often  impaled  on  spits  and 

thus  roasted.     When  all  is  said  and  done, 

however,  boiling  was  the  commonest  way  of 

preparing   meat.     It   is   possible   that   the 

fact  that  stews  and  soups  can  be  distributed 

in  equal  portions  with  the  greatest  ease  may 

have  influenced  Menomini  public  opinion  in 

this  manner. 

PAUNCH  BOILING;  BARK  KETTLES 

When  earthen  kettles  or  other  receptacles 

, 

were  not  available,  the  Menomini  took  the 

stomach  of  an  animal  recently    slain,  and 

filled  it  with  water  and  pieces  of  meat. 

This  improvised  boiler  was  hung  up  over  a 

slow  fire  and  served  to  cook  a  meal  or  two. 

It  could  not  be  used  many  times,  however. 

Birch  -bark  kettles  were  also  used  in   the 

AND    MONOGRAPHS 

196 

M  K  X  0  M  I  N  I    CULTURE 

same  way,  but  they  too,  it  is  said,  were  not 

durable. 

VOCABULARY 

MAMMALS 

Miiskuti'a  pi'shaki"  (formerly  pi'shaki"  alone), 

buffalo. 

apa"sos,  deer. 

aia'pdo,  buck. 

o'ko',  doe. 

kitagd'sa,  spotted  fawn. 

manase'se,  larger  unspotted  fawn. 

oska'ko,  yearling  deer  (best  food). 

oska'tiyapao,  lone  or  bachelor  buck. 

wii'miko,  barren  doe. 

onamala'sia,  unborn  fawn. 

oma'skos,  elk. 

mdtca'ia,  unusually  large  elk. 

ni'tcian  (child),  fawn. 

omo's,  moose. 

wata",  caribou. 

mislrina'ii'amnk,  gray  ('hairy')  squirrel. 

ape"senink,  black  squirrel. 

ostt's,  muskrat. 

noma',  beaver. 

dna'm,  dog  (eaten  ceremonially). 

mi'shwao,  cottontail  rabbit. 

iva'pus,  snowshoe  rabbit,  varying  hare. 

kitaka  bos,  wildcat. 

pise'u,  panther. 

• 

pise'sa,  lynx. 

muku'd'o,  wolf  (not  eaten). 

u'lcik,  fisher. 

wapa'sia,  marten  (rarely  eaten). 

INDIAN    NOTES 

ANIMAL    TERMS      . 

197 

BIRDS 

Pina'o,  partridge. 

na*takana'o,  prairie  chicken. 

miiskotanii'o,  quail. 

kiwa'neu,  quail. 

tuti's,  woodcock. 

wipikmt'kSnSo,  canvas-back. 

U'dkaiyo'sa,  butter-ball. 

muskati'nao,  teal. 

meka'k,  wild  goose. 

aa'u'So,  brant. 

wa'peseo,  swan. 

mdse"sip,  mallard. 

unnibigo'sesip,  black  duck  ('Winnebago  duck'). 

wishinfika'kiu,  coot  (young). 

wapikisu'nien,  bittern. 

kiutita'icia,  crane. 

ose,  fish-duck. 

supai'shuk,  wood-duck. 

a  pa  sakiu,  wavy  snow  goose. 

mu'ok,  loon. 

seke'ma,  helldiver. 

mate  seke'ma,  large  grebe. 

sa"sa'kco,  blue  heron. 

wishmi'anuv,  long-eared  owl. 

u-iwishmi'anuv,  great  horned  ow!. 

pipo'naniu,  red-shouldered  hawk. 

'watukomimi'sa,  mourning  dove. 

omi'mi,  wild  pigeon. 

ki"ki,  coot,  mud-hen. 

PARTS   OF  THE   DEER 

The  following  terms  are  applied  to  the 

cuts  of  venison,  and,  to  distinguish  them 

AND    MONOGRAPHS 

198 

MENOMINI    CULTURE 

from  other  game,  must  usually  be  preceded 

by  the  name  apa"sos  (deer). 

Wes,  head. 
oki'kfin,  neck. 

old'n  (pi.  ota'niuk),  shoulder. 
o'sa'nawa'li  ('crotch'),  brisket. 
oka"kamau,  back. 

ona'kishiun,  entrails. 

ok'xon,  liver. 
ota'skotakiim,  pancreas. 
oto'nonesuk,  kidneys. 
u<ena"nuk,  tripe. 
weneno'sa,  tripe-tallow. 
o'pa'nun,  lungs. 
mild',  heart. 

osi'ktm  or  opu'o  (pi.  opu'onrium),  saddle. 
o"kttm,  skin. 
we'wenun,  antlers. 

ose'ltik,  feet  (legs). 
ota'siwuk  (pi.  ola'  siwukun)  ,  sirloin. 
usi'kdn,  buttocks. 

FISHING 

In  former  years,  when  the  Menomini  were 

situated  along  the  shores  of  Green  bay  and 

the  rivers  which  flow  into  it,  fishing  played 

an  important  part  in  the  economy  of  the 

tribe.    Now  the  Indians  have  little  access 

to  the  bay,  and  can  take  only  the  few  species 

of  fish  that  their  lakes  and  streams  afford. 

INDIAN    NOTES 

STURGEON 


199 


LEGEND  OF  THE  STURGEON 

In  earlier  times  the  sturgeon  was  foremost 
among  the  fishes  used  as  food.  It  was  found 
not  only  in  Lake  Michigan,  but  ascended 
the  favorite  rivers  of  the  Menomini  to 
spawn.  Up  to  the  time  that  the  whites 
placed  dams  in  the  Wolf,  Keshena  falls,  on 
the  present  reserve,  was  a  great  resort  of 
these  fish  in  the  spring.  Here  the  high 
water  that  follows  the  thaws  and  rains 
beats  against  a  mass  of  rock,  making  a  drum- 
ming noise.  Menomini  folklore  declares 
that  this  is  the  music  of  a  mystic  drum 
belonging  to  the  manitou  who  owns  the 
cataract.  They  say  that  when  this  drum 
beats,  the  toads  and  the  frogs  begin  their 
mating  songs,  and  the  sound  calls  the  stur- 
geon to  the  pools  and  eddies  below  the  cat- 
aract. There  they  formerly  spawned  and 
were  then  speared  in  large  numbers. 

Sturgeon  played  so  important  a  part  in 
early  Menomini  economy  that  they  receive 
frequent  mention  in  mythology.  One  of  the 
first  acts  of  the  Great  Underground  Bear, 
after  he  had  metamorphosed  himself  into 


AND    MONOGR  APHS 


200 

MENOMINI    CULTURE 

the  original  human  ancestor  of  the  tribe, 

was  to  invent  a  bark  canoe  and  a  spear. 

that  he,  and  his  people  after  him,  might 

take  these  fish.    However,  in  another  tale, 

the  "Jonah"  concept,  these  inventions  are 

credited  to  Ma"nabus.    The  myth  of  the 

separation  of  the  tribe  ascribes  this  to  a 

dispute  over  sturgeon,  and  other  examples 

might  be  cited. 

METHODS  OF  CATCHING  FISH 

Sturgeon  were  usually  captured  by  spear- 

ing, either  from  the  rocks  along  the  shores  of 

rivers,  where  there  were  pools  or  shallows,  or 

from  canoes.    The  spears  which  were  used 

for  this  purpose  seem  to  have  been  bone- 

or  copper-headed   harpoons,  probably,  but 

not  certainly,  unilaterally  barbed.    Another 

form,  probably  used  for  smaller  fish,  is  a 

variety  of  trident.    In  this  case  a  straight 

cedar  pole,  at  least  ten  or  twelve  feet  long, 

was  selected,  and  at  the  heavier  end  a  mor- 

tise was  made  to  receive  two  outward-slant- 

ing cedar  prongs,  serrated  inwardly,  with  a 

central  spike  between  them.    This  arma- 

ment was  held  in  place  by  a  firm  binding  of 

INDIAN    NOTES 

FISHING 

cedar-bark  twine.  The  fish  was  impaled  by 
the  thrust  of  the  central  spike,  and  pre- 
vented from  escaping  by  the  barbed  or 
toothed  side-prongs.  Fish-spearing  was  and 
is  (for  the  writer  has  frequently  joined  the 
Indians  in  this  procedure)  often  done  at 
night  in  the  shallows,  the  water  being  il- 
lumined by  the  rays  of  a  jacklight,  such  as  is 
used  to  dazzle  the  eyes  of  deer  (fig.  14). 
Iron  spears,  bought  of  the  whites,  are  now 
substituted  for  those  of  native  make. 

Fishhooks,  made  of  bone  or  of  native 
copper,  and  generally,  if  not  always,  barb- 
less,  were  commonly  used  by  the  Menomini, 
before,  and  to  some  extent  after,  the  period 
of  European  contact. "  The  writer  himself 
once  found  a  copper  fishhook  on  the  old 
Menomini  site  of  High  Banks  near  the  city 
of  Oconto. 

Gill-nets,  woven  of  bark-fiber  cord,  were 
abundantly  utilized.  They  were  held  up- 
right in  the  water  by  means  of  lanceolate 
floats  whittled  of  cedar,  and  weighted  down 
by  sinkers  of  notched  pebbles.  No  examples 
of  these,  nor  of  several  varieties  of  fish 
snares,  vaguely  remembered  by  the  elders, 


201 


AND    MONOGRAPHS 


202 


ME NO MINI    CULTURE 


have  come  down  to  the  present  day.  The 
probability  is  that  they  closely  resembled 
those  still  found  among  the  Ojibwa.  It  is 
said  that  when  nets  were  set  in  the  winter, 
especially  for  whitefish,  holes  were  made  in 
the  ice  not  far  apart,  in  a  long  row,  and  the 
net  dropped  into  the  water  through  the 
first  and  largest,  then  pushed  with  a  pole 
from  opening  to  opening,  until  its  entire 
length  was  spread  out.  Its  stone  sinkers 
carried  it  downward  to  the  deepest  bottom, 
where  fish  congregate  in  cold  weather,  and 
its  wooden  floats  or  buoys  held  it  upright  so 
that  fish  blundering  into  it  enmeshed  their 
gills. 

In  chopping  holes  in  the  ice  for  fishing  it 
is  probable  that  the  Menomini  formerly 
used  an  ice-chisel  of  the  same  type  as  that 
described  to  me  by  old  men  among  the 
Ojibwa  and  the  Cree.  This  implement 
consisted  of  a  stout  handle  to  one  end  of 
which  a  narrow  stone  or  copper  celt  was 
lashed,  or  inserted  in  a  cleft  and  lashed,  in 
such  a  manner  that  the  planes  of  blade  and 
handle  were  continuous.  Narrow  celts  of 


INDIAN    NOTES 


ICE    FISHING 


203 


the  type  described  are  sometimes  found  on 
old  Menomini  sites. 

In  winter  the  Menomini,  like  their  Ojibwa 
neighbors,  and  the  Eastern  or  "Santee" 
bands  of  Dakota,  repair  to  the  lakes  to 
angle  through  the  ice.  This  is  accomplished 
in  several  ways.  A  hook  and  line  attached 
to  a  "tip-up"  device,  similar  to,  if  not 
identical  with  that  used  by  the  whites,  is 
now  commonly  employed,  although  its  an- 
tiquity is  questionable.  Another  method, 
which  is  surely  aboriginal,  is  as  follows:  A 
small  hut  of  boughs  is  built  on  the  ice,  and 
covered  so  tightly  with  a  blanket  or  robe  as 
to  exclude  the  rays  of  the  sun.  Beneath 
the  shelter  a  hole  about  a  foot  across  is  cut. 
The  fisherman,  with  the  light  above  him 
excluded,  finds  the  clear  water  transparent 
to  a  considerable  depth;  in  fact,  the  same 
effect  can  be  obtained,  though  with  less 
success,  by  merely  chopping  a  hole  in  the 
ice  and  lying  over  it,  with  a  blanket  thrown 
over  the  head.  An  artificial  minnow,  carved 
of  wood  and  cunningly  weighted  with  lead 
to  sink  it  and  keep  it  balanced,  is  attached 
to  a  string  and  lowered  into  the  water,  where 


AND    MONOGRAPHS 


204 

MEN  O  MINI    CULTURE 

it  is  given  a  lifelike  motion  by  jerking  the 

cord  which  is  usually  fastened  to  the  end  of 

a  short  stick.     When  a  fish  attempts  to 

seize  the  lure,  it  is  promptly  speared. 

In  summer,  fish  were  formerly  shot  with 

arrows  in  the  shallows.    Some  say  that  a 

string  was  tied  to  the  arrow  and  this  in  turn 

made   fast   to   the  bow.    Apparently   the 

practice  of  shooting  fish  has  not  been  in 

vogue  fpr  a  long  time. 

METHODS  OF  PREPARING  AND  COOKING  FISH 

When  caught  fish  were  usually    boiled. 

or  roasted  on  spits,  and  eaten,  but  they  were 

also  dried  on  scaffolds,  or  split,  tied  by  the 

tails  or  hung  from  a  cross-bar,  and  dried. 

either  in  the  sun,  or  over  a  slow  fire.     To 

this  day  small  fish  such  as  brook  trout  are 

often  smoked  entire.     In  the  spring  of  1920 

the  writer  ate  some  trout  prepared  in  this 

manner  at  Keshena,  and  found  them  a  great 

delicacy.     Sturgeon  and  other    large    fish 

were  drawn,  split  from  the  head  down,  and, 

like  the  smaller  fish,  suspended  from  a  hurdle 

or  laid  on  a  grill  and  smoked  or  dried. 

INDIAN    NOTES 

PREPARATION 


205 


Sometimes  the  sturgeon  was  sliced  in  flakes, 
which  were  smoked  or  sun-dried. 

Dry  or  smoked  fish  were  often  pounded 
in  a  mortar  before  boiling;  or  the  pulverized 
mass  could  be  added  to  mush.  A  dish  held 
in  high  esteem  was  composed  of  the  head 
and  the  fins  of  sturgeon  boiled  with  wild 
rice.  Such  especially  delicate  foods  were 
called  "mita'o  cooking." 

Sturgeon-roe  was  dried  in  the  sun.  A 
quadrangular  scaffold  was  erected  and  cov- 
ered with  elm-bark  laid  with  the  inside  up. 
The  edges  of  the  bark  were  tied  or  weighted 
so  that  it  could  not  curl  inward  as  it  dried, 
and  over  this  a  cedar-bark  mat  was  thown. 
The  roe  was  spread  on  this  covering  with  a 
paddle,  and  stirred  from  time  to  time  so 
that  it  might  cure  thoroughly.  When  fi- 
nally dried,  it  was  placed  in  cylindrical  cases 
of  swamp-ash-bark,  about  a  foot  in  diam- 
eter and  two  or  three  feet  high.  So  prepared, 
the  roe  could  be  stored  indefinitely.  It  could 
be  eaten  as  it  was,  or  it  might  be  served  in 
various  ways,  chief  among  which  were: 

Roe  Pudding:  To  three  tablespoonfuls  of 
dried  sturgeon-roe,  three  equal  quantities 


AND    MONOGRAPHS 


206 


MENOMINI    CULTURE 


of  flour  were  added.  These  were  boiled 
together  without  seasoning.  When  cooled, 
the  eggs  expanded  so  that  they  sufficed  as  a 
meal  for  a  large  family. 

Roe  Dumplings:  To  dried  roe  boiling 
water  was  added  until  the  eggs  became  of  a 
doughy  consistency.  Then  the  water  was 
poured  off  into  another  dish,  and  the  eggs 
kneaded  with  the  fingers.  Handfuls  were 
dropped  into  boiling  water  and  cooked. 
The  water  in  which  they  were  prepared 
made  excellent  soup. 

Roe  Cakes:  To  a  quantity  of  dried  roe, 
hot  water  was  added  until  the  eggs  were  of 
about  the  same  consistency  as  dough. 
Salt  and  saleratus  were  used  for  seasoning, 
and  the  paste  was  kneaded  and  made  into 
cakes  which  were  patted  into  shape  with 
the  hands,  and  then  baked.  These  cakes 
were  often  eaten  with  maple  syrup  or  sugar. 

Raw  sturgeon-roe  was  kept  until  it  turned 
black  and  smelled  offensive.  The  eggs  fi- 
nally burst  and  fermented  and  made  a  dish 
very  palatable,  in  spite  of  the  disagreeable 
odor. 


INDIAN    NOTES 


TERMS    FOR    FISH 

207 

VOCABULARY 

HSH  (Nama'snk) 

Miu'sa  noma'*kos,  brook  trout. 

nomd'^ko,  lake  trout. 

oka'o,  pike. 

kinii'siii,  pickerel. 

m  iu  'xk  inosiu,  muscallonge. 

a*seku'n,  small-mouth  bass. 

miuna*se'kun,  large-mouth  bass. 

viasai',  gar. 

osi'kumak,  eel. 

ose'neman,  red  horse. 

, 

noma'pin,  red  sucker. 

apes  noma'pin,  black  sucker. 

naku'ti,  sunfish. 

tna'*ku<iin(iku'ti,  red  and  black  gilled  sunfish. 

sipi'a  naku'ti,  rock  bass  ('river  sunfish'). 

sasaki'  sak'd-un,  silver  bass. 

na*ka'suk,  herring  (pi.). 

la'*komik,  whitefish. 

nama'o,  sturgeon. 

isa'-d'tio,  yellow  perch. 

tcitceke'kuu'dnun,  '  dogfish.' 

vd'seo,  catfish. 

u'dse'se,  bullhead. 

TORTOISES 

Mate  mika'na,  nkwema'uwinini,    or   mi'shikao, 

snapping  turtle. 

noka'xkinan,  soft  turtle. 

sii'kuuso,  painted  (margined')  turtle. 

waveno'sikfo,  musk  turtle  ('fire-maker')- 

posa'kato,  sculptured  turtle. 

AND    MONOGRAPHS 

208 

MENOMINI    CULTURE 

CANOES  AND  FISHING  TACKLE 

Me'tigos,  log  canoe. 

wiki'hos,  birch-bark  canoe. 

ane'pos,  elm-bark  canoe. 

pi,  paddle. 

"it'asu'kon,  jacklight  for  deer  or  fish. 

pimi'  eta'  nan,  cross-bar  on  canoe  for  attaching 

jack. 

niilcimu'haku>un,  fish-spear. 

muakl'wus,  medicine  to  attract  fish. 

ani'ti,  fish-spear  shaft. 

ahe'ntau<ukon,  slow-match  of  cedar-bark  for  the 

jacklight. 

osauu'a'pa  ko*kan,  copper  fishhook. 

osauwa'pa  natcima'liagwan,  copper  fish-spear. 

no1  mii's    a'tnip,    gill-net    (also    called    pitaha'- 

tclkun,  'trap'  or  'entangler')- 

.INDIAN    NOTES 

209 

V.  MEANS  OF  TRANSPORTATION 

SIGNS    AND    SUPERSTITIONS    OF    THE 
TRAIL 

THE  TRAIL  and  the  lake  or  the  river 
.  were  par  excellence  the  Indian 

$00^     highways.    The  trail,  as  has  been 

mentioned  previously,  was  once 
systematically  blazed  in  times  of  peace. 
But  at  all  times  it  had  its  perils,  from  wild 
animals,  from  lurking  foes,  or  from  those 
creatures  of  the  imagination  which  take 
shape  from  the  fear  of  the  unknown.  A 
journey,  to  a  barbaric  people,  was  an  occa- 
sion of  prayer  to  the  deities. 

A  BELIEF  IN  GHOSTS 

While  traveling  at  night  Indians  some- 
times see,  meet,  or  are  followed  by  ghosts. 
The  spirits  may  attempt  to  force  the  Indi- 
ans to  accompany  them  as  they  roam  about, 
but  this  can  be  prevented  by  tearing  off  a 
piece  of  a  rag,  or  even  of  one's  clothes,  burn- 

AND    MONOGRAPHS 

210 

MENOMINI    CULTURE 

ing  it  to  ashes  and  rubbing  these  on  the  fore- 

head.   The  smell  of  the  ashes  is  not  ob- 

noxious to  the  spirits,  but  makes  them  think 

any  one  with  this  odor  is  one  of  themselves, 

and  they  accordingly  leave  him  alone. 

.It  is  said  that  when  a  mother  who  has  a 

child  that  is  as  yet  too  young  to  talk  is 

molested  by  a  ghost,  coming  to  steal  away 

her  babe,  during  the  night,  she  may  drive 

away  the  marauder  in  the  same  manner. 

. 

If  she  has  to  travel  after  dark,  she  places 

the  mark  on  the  child  before  starting     Ic 

these  precautions  are  not  taken,  the  child  is 

sure  to  pine  away  and  die  within  a  year. 

PABOKOWA'O 

Pabokowa'o  (plural  pabokowawfik),  mean- 

ing  "intermittent   noise,"   are   a  kind  of 

spirits    that    dwell    in    lonely   places   and 

frighten    travelers    by    their    eerie    cries. 

They  were  not  further  described  by  the 

elders,  but  I  am  inclined  to  identify  them 

with  the  eastern  Ojibwa  or  Mississauga  gob- 

lin Pabokowai,  who  seems  to  have  been  rep- 

resented in  ceremonies  by  a  false-  face,  or 

INDIAN    NOTES 

SKINNER — MENOMINI    CULTURE 


SNOWSHOES 


n  > 

Q  w 

—  " 

<  3 


TRAVEL 

mask,  of  carved  wood,  similar  to  that 
employed  by  the  Iroquois.  The  false-face 
represents  the  god  that  banishes  disease. 
Though  mentioned  and  figured  by  the  Rev. 
Peter  Jones  in  his  History  of  the  Ojebway 
Indians,  explanatory  data  are  lacking.  It 
was  collected  later  by  Mr  M.  R.  Harrington 
for  the  American  Museum  of  Natural  His- 
tory, and  is  again  figured  and  described  in 
his  Religion  and  Ceremonies  of  the  Lenape 
Indians,  in  this  series. 

EQUIPAGE 

The  article  of  manufacture  most  indis- 
pensable for  overland  travel  has  already 
been  described  in  the  section  on  Menomini 
dress.  The  native  moccasin  was  more  im- 
portant, to  the  Woodland  Indian  especially, 
than  the  acquired  European  horse;  for  most 
of  his  journeys  were  made  on  foot.  But  in 
winter,  when  the  forest  trail  gave  place  to 
the  untracked,  drifted  snow,  and  river  and 
lake  were  frozen,  in  addition  to  the  moccasin 
the  snowshoe  was  donned. 


211 


AND    MONOGRAPHS 


212 

MENOMINI    CULTURE 

SNOWSHOES 

Four  types  of  snowshoes  are  recognized 

and  made  by  the    Menomini.    They    are 

called  pointed  or  kaka'*kikwfikemuk;  cat- 

fish-shape or  wase'uwakemfik  (pi.  XLI)  ;  oval 

or  "bear's-foot"-shape  (generally  used  only 

as  a  makeshift,  and  made  of  a  rough  net 

of  basswood-bark  over  a  hastily  prepared 

framework)    known   as   •wawe'atukima'nitk; 

and  "knee-shape"  or  otci'kivunukemuk,  so 

called  because  the  forward  end  is  supposed 

to  conform  with  the  transverse  outline  of  the 

doubled  knee.    The  generic  term  for  snow- 

shoes  is  a'kemuk. 

HORSE  TRAPPINGS 

At  the  present  time  the  Menomini  do  not 

use   toboggans,   sledges,   or   travoix.    The 

horse  has  long  been  accessible  to  the  tribe, 

and  while  they  have  developed  its  culture 

less  than  any  of  the  other  Central  peoples, 

still  they  have  acquired  a  number  of  its 

more   widely   distributed   features.     Pack- 

saddles  made  of  wood  covered  with  rawhide 

of  buffalo  or  of  cattle  are  common.    Some- 

times the  pommel  is  carved  to  represent  the 

INDIAN    NOTES 

EQUIPAGE 

213 

head  of  a  horse  (pi.  XLII)  or  a  woodchuck. 

The  Indians  also  delight  in  adorning  these 

saddles  with  brass-headed  tacks. 

For  bridles,  a  short  rope  twisted  around 

the  lower  jaw  of  the  steed  is  said  to  have 

sufficed.     I  have  never  seen  the  Menomini 

use  or  possess  any  true  saddle-bags.     Be- 

longings   to    be    transported    are    usually 

packed  in  yarn  bags,  tied  to  the  pack-saddle. 

Sometimes  a  saddle-blanket  is  improvised  by 

cutting  a  large  yarn  bag  open  at  the  ends, 

and  spreading  it  out.    A  horse  is  called 

paskigo  'kesiH  ('single  hoof)  in  Menomini,  a 

name  possibly  derived  from  the  term  used  by 

the  neighboring  bands  of  Potawatomi  and 

Ojibwa. 

BURDEN-STRAPS 

Burden-straps,  but  not  burden  baskets, 

are  used  by  the  Menomini.     The  burden- 

strap  consists  of  a  piece  of  heavy  tanned 

leather,  about  two  feet  long  and  three  or 

four  inches  broad,  which  is  intended  to  run 

across  the  forehead  or  the  chest.     To  this 

strap,  which  bears  the  strain,  a  thong  is 

fastened  at  each  end.     These  thongs,  each 

AND    MONOGRAPHS 

214 

MENOMINI    CULTURE 

about  six  feet  in  length,  are  intended  for 

lashing  about  the  burden.     Straps  of  this 

nature    among    the    Menomini    and    their 

northern  Algonkian  neighbors  are  strictly 

utilitarian,  and  are  never  in  any  way  orna- 

mented, in  contrast  with  those  of  the  Dela- 

ware and  the  Iroquoian  tribes.     An  example 

in  the  writer's  possession,  once  the  property 

of  the  famous  chief  Oshkosh,  is  as  unattrac- 

tive as  any  owned  by  the  poorest  of  his  fol- 

lowers.    The  native  name  for  a  burden- 

strap  is  ape'*kon. 

CRADLES 

A  child's  carrying-board  or  cradle  (tike'- 

nagiin}  is  shown  in  pi.   XLm,   and  in  pi. 

XLIV  a  woman  in  the  act  of  carrying  a  child 

on  her  back  in  a  similar  contrivance.     So 

well  known  and  widely  distributed  among 

the  Woodland  tribes  is  this  portable  cradle 

that  it  needs  no  detailed  description  here. 

The  Menomini  form  consists  of  a  board 

back,  with  shallow  detachable  sides  and  a 

foot-rest.    A  wooden  bow  projects  over  the 

head  to  support  a  shade  or  canopy  and  to 

INDIAN    NOTES 

SKINNER— MENOMINI    CULTURE 


CARRYING  A  CHILD   IN  A  CRADLE 


CRADLES 

prevent  injury  to  the  baby  in  case  the  cradle 
should  fall. 

The  child  is  held  fast  by  wrapping  or  tying 
its  little  body  in  with  a  long  strip  of  cloth, 
the  outer  side  of  which  usually  bears  beaded 
decorations  (pi.  LXXVIII,  b) .  From  the  bow  in 
front  are  suspended  strings  of  beads,  bells, 
thimbles,  and  if  the  child  is  a  boy,  miniature 
weapons.  For  a  girl,  a  doll,  a  wooden  spoon 
or  similar  articles  are  substituted. 

When  not  carried  by  its  mother,  the  baby, 
cradle  and  all,  may  be  suspended  from  a 
rafter  or  the  bough  of  a  tree,  or  leaned 
against  a  bench,  a  stone,  or  some  convenient 
stump.  The  child  usually  remains  on  the 
cradle-board  until  at  least  two  years  of  age, 
not  only  for  convenience  in  transportation, 
but  for  the  purpose  of  making  the  back 
straight.  Little  girls  can  often  be  seen 
with  toy  cradles  of  this  sort,  containing 
their  dolls.  (For  further  details  concerning 
children  and  their  care,  the  reader  is  re- 
ferred to  the  writer's  paper  on  Social  Life 
and  Ceremonial  Bundles  of  the  Menomini 
Indians.12) 


215 


AND    MONOGRAPHS 


216 

MENOMINI    CULTURE 

CANOES 

For  water  transportation,  canoes  are  used. 

These  are  of  two  types,  the  log  canoe,  or 

me'tigos,  which  is  still  used,  and  the  now 

obsolete  birch-bark  canoe,  which  is  termed 

wiki'hos.    The  last  birch-bark  canoe  to  be 

found  in  the  tribe  was  collected  by  the 

writer  in  1910  for  the  American  Museum  of 

Natural  'History,  where  it  is  now  preserved 

(pi.  XLVI)  .    It  was  carried  by  its  owner  from 

his  home  to  Keshena,  a  distance  of  several 

miles,  and  on  account  of  its  lightness,  neces- 

sitated no  stops  for  rest  (pi.  XLV).    It  is 

related  by  the  elders  that  elm-bark  canoes 

(ane'pos)  were  once  used. 

BIRCH-BARK  CANOES 

The  making  of  a  birch-bark  canoe  was  a 

laborious  process,  usually  accomplished  by  a 

group  of  several  families,  who  held  a  boat- 

building "bee,"  late  spring  being  the  season 

usually  chosen.    After  meeting  and  making 

the  camp,  the  men  of  the  party  set  out  in 

the  early  morning  to  select  suitable  birch 

trees  and  gather  the  bark,  which  was  re- 

moved in  sections  four  feet  long  by  three 

INDIAN    NOTES 

BARK    CANOES 


217 


to  four  feet  broad,  cut  as  nearly  square  as 
possible.  This  task  sometimes  required  as 
much  as  two  days,  for  several  trees  of  the 
proper  size  had  to  be  found,  and  these  were 
not  common.  The  bark  also  had  to  be 
thick,  and  the  trees  straight  with  few  limbs. 
When  a  birch  that  had  all  these  qualifica- 
tions was  located,  the  direction  in  which  it 
was  desirable  to  fell  it  was  decided  on. 
Other  trees  were  then  cut  to  fall  at  right 
angles  across  the  field  where  it  was  to  lie. 
The  birch  was  felled  across  and  on  them, 
that  it  might  be  elevated  from  the  ground 
and  the  bark  thus  more  easily  stripped  from 
it.  Bark  sufficient  to  cover  a  canoe  of  aver- 
age size,  that  is,  at  least  four  "armspreads" 
long,  was  required.  This  unit  of  measure- 
ment, called  niku'tina  in  the  vernacular,  is 
the  distance  between  the  outstretched  fin- 
gertips of  the  right  and  the  left  hands,  when 
the  arms  are  held  out  horizontally.  When 
the  bark  was  brought  back  by  the  men,  the 
women  took  a  large  kettle  and  poured  boil- 
ing water  on  it  to  soften  it.  It  was  then 
rolled  up  in  large  packages  to  be  stored  in 
the  shade  until  needed.  Possibly  my  in- 


AND    MONOGRAPHS 


218 


formant,  the  late  Indian  Court  Judge  John 
Perrote,  who  had  not  assisted  in  canoe  mak- 
ing since  he  lived  at  Fond  du  Lac  on  Lake 
Winnebago  before  the  Menomini  went  on 
their  present  reservation,  may  have  erred 
in  this  last  detail.  Birch-bark  is  more 
easily  rendered  pliable  by  heating  before  the 
fire  than  by  wetting. 

During  the  first  day,  while  the  men  were 
gathering  bark,  the  women  employed  them- 
selves in  collecting  stringy  pine-roots  (ica- 
ta'p),  which  they  split,  made  into  coils,  and 
placed  in  water  to  soak.  The  next  morning 
the  men  again  repaired  to  the  woods,  this 
time  to  search  for  cedar  from  which  to  make 
the  framework  of  the  canoe.  A  tree  having 
been  selected  and  felled,  it  was  split  and 
examined  to  see  if  the  grain  was  straight; 
if  not,  another  had  to  be  found.  From  this 
wood  the  thin  lath-like  inner  sheathing  for 
the  canoe  (pi.  XLVI,  ft)  was  made.  These 
strips,  called  ana'kianfik  ("mats"),  but 
with  the  animate  plural  suffix,  were  cut 
very  thin,  almost  like  paper,  and  were  made 
in  ten-foot  lengths,  and  from  three  to  four 


INDIAN    NOTES 


BARK    CANOES 


219 


fingers  broad.  Cross-ribs,  called  peka'kiintik 
("ribs"),  were  also  made. 

While  the  men  cut  out  the  sheathing  and 
the  framework,  a  task  which  lasted  a  day  or 
more,  the  women,  beginning  in  the  after- 
noon, sewed  the  sections  of  bark  together. 
Two  women  sat  on  the  ground  facing  each 
other,  with  two  sections  of  bark  between 
them.  Lapping  the  ends  of  the  pieces  over, 
one  woman  made  holes  through  the  bark 
with  an  awl  of  bone  or  of  metal,  at  short 
regular  intervals,  while  the  other  pushed  the 
flexible  wata'p  thread  through  the  perfora- 
tions. When  the  sections  were  sewed  across, 
both  pulled  vigorously  to  straighten  them. 

The  day  after  the  men  returned  with  the 
cedar,  they  took  an  old  canoe,  and,  using 
it  as  a  pattern,  drove  stakes  in  the  ground 
around  it,  to  make  a  structure  of  the  same 
shape  as  the  boat.  These  falsework  stakes 
are  called  je'pafa'iwun  ("elevated  tie 
stakes").  Around  the  inside  of  the  top  the 
gunwale  (minak,  "frame")  was  attached. 
This  part  of  the  work  had  to  be  completed 
by  noon,  so  that  the  canoe  could  be  finished 
by  dark;  otherwise  the  bark  warped.  Along 


AND    MONOGRAPHS 


220 


MENOMINI    CULTURE 


the  gunwale  six  or  more  places  were  marked 
for  attaching  thwarts.  These  were  three  or 
four  feet  apart  in  the  case  of  the  larger  lake- 
going  canoes,  and  less  for  ordinary  craft,  or 
for  the  diminutive  one-man  variety. 

Broad  thwarts  were  made  for  the  center 
portions,  narrow  ones  for  the  ends,  but 
these  were  temporarily  supplied  by  false 
cross-pieces,  while  temporary  ribs  were 
added.  Now  eight  men  went  to  work  on 
the  frame,  four  at  the  bow,  and  four  at  the 
stern.  The  bark  covering,  sewed  in  a  single 
sheet,  was  passed  under  the  frame  with 
great  care,  and  smoothly  shaped.  Then  it 
was  sewn  fast  to  the  gunwale  with  ivata'p. 
The  cross-ribs,  three  or  four  fingers  broad, 
were  soaked  in  hot  water  to  soften  them, 
and  were  then  laid  in,  about  eighteen  inches 
apart  (pi.  XLVI,  b) .  These  were  called 
mitcimi'skotcinanak,  "holding  down"  or 
"holding  out  pieces."  The  temporary  ribs 
and  thwarts  were  next  removed,  and  real 
thwarts  were  sewed  in.  Perhaps  at  this 
stage  thin,  flat,  oval  boards  were  inserted  as 
spreaders,  set  perpendicularly  in  the  bow 
and  the  stern  of  the  canoe  to  hold  out  the 


INDIAN    NOTES 


BARK    CANOES 


221 


bark.  The  tops  of  these  projecting  above 
the  gunwales  were  ornamentally  carved. 
The  bow  and  the  stern,  which  were  left  to 
the  last,  were  next  sewed  by  the  women, 
with  great  care,  and  the  rough  edges  were 
trimmed  with  a  knife.  The  upturned  tips 
at  both  ends  were  not  yet  attached,  but  it 
was  imperative  that  the  work  up  to  this 
point  he  completed  without  stopping,  lest 
the  bark  warp. 

Next  day  the  inner  sheathing  was  put  in, 
pieces  of  three  fingers'  width  alternating 
with  those  of  four  fingers.  As  usual,  these 
were  first  wet  with  hot  water  to  render 
them  flexible.  They  are  said  to  have  been 
difficult  to  adjust  at  the  noses,  where  they 
came  together,  as  they  often  cracked. 
Cracked  sheathing  was  discarded  and  new 
selected.  The  sheathing  was  sometimes 
made  double. 

The  following  day  the  women  arose  early 
to  see  that  the  seams  were  calked  before 
the  dawn  wind  should  scatter  coals  and 
sparks  from  the  fires  over  which  they  boiled 
their  gum,  as  birch-bark  is  highly  inflam- 
mable. The  'noses  were  first  sewed  to  the 


AND    MONOGRAPHS 


222 


MENOMINI    CULTURE 


body  of  the  canoe  with  colored 
wata'p.  The  canoe  then  was 
taken  from  its  frame  and  in- 
verted. The  seams  were  cover- 
ed with  narrow  strips  of  fiber 
or  of  cloth,  and  the  gum  of  pitch 
(anamimita'u-uk},  colored  black 
with  birch-bark  charcoal  for 
ornamental  effect,  was  used  to 
calk  them.  A  small  wooden 
paddle  was  utilized  to  apply 
the  pitch,  which  could  not  be 
laid  on  until  cooled  enough  not 
to  burn  the  bark. 

Sometimes  men  painted  eyes 
on  the  bow  and  the  stern  of  the 
canoe  so  that  it  "could  see 
where  to  go,"  or  added  some 
fancy  device.  With  this,  the 
craft  was  completed  (pi.  XLVI, 
a). 

LOG  CANOES 

Log  canoes  (pi.  XLVII)   are 
Typical  canoe   hollowed  with   metallic    adzes 
from   basswood  or  cedar,  and 


INDIAN    NOTES 


I-   o 


cc  g 
o  _g 

LU    u 

o  S 
z  < 


SKINNER — MENOMINI    CULTURE 


CUTTING   THE   HAIR   FROM    DEERSKIN 


LOG    CANOES 

223 

their  making  is  also  a  tedious  process,  even 
with  these  improved  implements.  For 
further  details  as  to  canoes  and  their  uses, 
the  reader  is  referred  to  pages  185,  208, 
in  the  section  on  fishing  and  hunting.  A 
typical  paddle,  5}  ft.  in  length,  is  shown  in 
fig.  15. 

• 

AND    MONOGRAPHS 

224 

VI.  HANDICRAFT 

TANNING 

PREPARATION  OF  THE  SKIN 

N  REMOVING  furs  the  Menomini 
hunter  commences  when  the  car- 
cass of  the  animal  is  yet  warm, 
if  possible,  by  cutting  the  skin 
ic  inside  of  the  hind  legs  and  across 
is,  making  a  single  transverse  slit, 
tid  quarters  and  the  tail  are   first 
,  the  work  then  proceeding  toward 
ad.    When    removed,    the    skin    is 
inside   out   and   stretched   over   a 

MT 
A 

&&. 

along  t 
the  am 
The  hi 
skinned 
the    he 
turned 

wooden 

frame. 

In  skinning  large  mammals,  such  as  deer, 
elk,  moose,  and  buffalo,  when  possible  a 
quantity  of  grass  or  hay  is  first  spread  on 
the  ground  to  keep  the  carcass  from  contact 
with  the  earth.     Cuts  are  made  around  the 

knee-joints  of  all  four  legs.     The  inner  sur- 
faces of  the  hind  quarters  are  then  cut  along 
a  transverse  line  which  crosses  the  anus;  a 

INDIAN    NOTES 

TANNING 

225 

similar  cut  is  made  under  the  forelegs  and 

across  the  breast,  and  a  third  from  the 

point  of  the  lower  jaw  longitudinally  down 

neck  and  belly  to  the  anus. 

In  removing  the  hide  the  knife  is  little 

used  after  the  initial  cutting  is  finished, 

except  for  taking  off  the  thick  skin  of  the 

neck.     The  hide  is  loosened  by  thrusting 

the  fist  between  it  and  the  flesh,  or,  on  the 

neck,   by   tugging  with  both  hands  while 

bracing  against  the  carcass  with  the  feet. 

As  above  noted,  this  work  is  most  easily 

accomplished    while    the    animal    is    still 

warm. 

TANNING  FUR 

For  tanning  skins  with  the  hair  on,  the 

skin  is  first  scraped.     The  brains  and  liver 

of  the  animal  are  then  applied  to  the  inner 

or  fleshy  surface  of  the  green  hide,  and 

worked  in  with  the  hands  until  the  entire 

skin  is  saturated.     The  pelt  is  then  warmed 

before   the  fire  and   softened  by  rubbing 

with   a   small   tool   of  wood   or   of   bone. 

Herbs  and  roots  are  also  sometimes  ap- 

plied, in  solution,  to  render  the  fur  proof 

against  moths. 

AND    MONOGRAPHS 

226 


LEATHER  MAKING 

In  tanning  deerskin  without  the  hair,  the 
green  hide  may  be  treated  at  once,  or  al- 
lowed to  dry  hard  and  wait  indefinitely. 
In  the  latter  case,  it  is  necessary  first  to 
soak  the  skin  until  it  is  pliable,  after  which 
it  is  hung  over  the  smoothed  upper  end  of  a 
log  set  obliquely  into  the  ground,  so  that 
the  raised  end  is  about  waist-high. 

The  hair  is  then  cut  down  to  about  a 
quarter  of  an  inch  in  length  by  means  of  a 
sharp  knife  (pi.  XLVIH)  and  the  hide  is  again 
soaked,  usually  over  night.  The  next  step 
brings  the  hide  back  to  the  slanting  log 
(pi.  XLDC),  where  both  the  hair  and  the 
subcutaneous  tissue  are  scraped  off  with 
an  edged  implement,  shaped  like  a  draw- 
shave,  and  called  a  "beaming  tool"  (fig.  16). 
At  present  these  implements  are  of  wood, 
provided  with  a  metallic  blade,  but  in 
former  times  they  were  made  from  cannon- 
bones  of  deer.  The  .example  figured  is 
15  in.  long. 

The  hide  is  next  washed,  wrung  out,  and 
stretched  on  a  rectangular  wooden  frame  by 


INDIAN    NOTES 


SKINNER — MENOMINI    CULTURE 


WRINGING  THE   DEERSKIN 


LEATHER 

227 

means  of  leather  thongs,  or  cords  woven  of 
basswood  fiber,  and  tightened  by  wooden 
pegs,  or,  more  usually,  by  the  unworked 
toe-bones  of  the  black  bear,  used  as  tourni- 
quets.    Both   sides   of   the   skin   are   now 
carefully  rubbed  and  saturated  with  a  mix- 
ture   of    deer's    brains    applied    with    the 
hands. 
The  skin  is  next  soaked  in  a  tub  contain- 
ing a  small  quantity  of  water.     It  is  then 

FIG.  16.  —  Beaming  tool  for  scraping  deerskin.     (Length, 
15  in.) 

wound  around  a  small  sapling  and  wrung" 
dry  by  twisting  it  with  a  stick  about  three 
feet  in  length  (pi.  L).     This  is  followed  by 
working  and  stretching  it  with  the  hands 
and  feet  (pi.  LI),  after  which  it  is  washed 
in  clean,  fresh  water. 
The  hide  is  next  stretched  again  on  the 
frame  with  strings  and  pegs,  and  is  rubbed 
vigorously  with  a  spatula  of  hard  wood,  a 
yard  or  less  in  length,  and  is  also  scraped 
with  a  metal  scraper  of  chisel-like  form. 

AND    MONOGRAPHS 

228 


MENOMINI    CULTURE 


This  removes  all  the  small  particles  of  sub- 
cutaneous tissue  that  may  remain,  which 
are  valuable  as  soup  stock.  Sometimes,  if 
the  skin  has  dried  too  rapidly,  more  water 
and  brains  must  be  applied. 

When  the  hide  is  at  last  soft,  white,  and 
pliable,  it  is  sewed  up  in  the  form  of  a  bag 
with  wi'kop,  or  raw  basswood  string,  and  a 
stick  is  thrust  inside  transversely  to  keep  it 
open.  A  hole  about  a  foot  wide  and  six 
inches  deep  is  dug  in  the  earth  in  a  locality 
sheltered  from  the  wind,  and  a  slow,  glowing, 
smoky  fire  is  made  in  the  bottom  of  the 
pit  with  dead  branches,  punk,  or  even  dry 
corncobs.  Over  this  the  inverted  bag  is 
suspended  (pi.  LII),  and  pegged  down  about 
the  base.  Care  must  be  taken  to  prevent 
the  fire  from  blazing  up  and  burning-  the 
hide,  and  also  to  prevent  the  smoke  from 
becoming  too  thick,  lest  the  skin  be  dark- 
ened too  deeply.  Shot  holes  are  always 
sewed  up  before  the  hide  is  smoked;  other- 
wise the  fumes  escape  through  these  ori- 
fices, and  the  tanning  is  uneven. 

Deerskins  are  not  all  alike  in  quality. 
Buckskin  is  thick,  and  is  suitable  for  mocca- 


INDIAN    NOTES 


SKINNER — MENOMINI    CULTURE 


STRETCHING  THE   DEERSKIN    BY   HAND 


TANNING    TERMS 

229 

sins  and  mittens.     Doeskin  is  best  for  leg- 

gings and  shirts,  while  fawnskin  is  utilized 

for   fancy   work.     Skins  of  unborn  fawns 

are  delicate,  and  require  much  care  in  then- 

preparation.     They     are     used     as     inner 

wrappers  for  war-bundles  and  other  sacred 

articles.     All  deerskins  are  at  their  -prime 

in  the  fall.     Tanned  skins  were  considered 

less  valuable  in  the  old  days,  if  the  tail 

with  its  fur  had  been  removed. 

VOCABULARY 

A  pa"  sos  o'kum,  deer-hide. 

kikaii<a'ntikasiu,  fresh  hide  with  the  hair  adher- 

ing. 

tcisa'ku'iikikun,  beaming  tool,  or  dehairer. 

tcisa'k'wuhikun  a'tik,  slanting  log  used  to  sup- 

port the  hide  during  the  dehairing  process. 

nasiko'hikun,  wooden  spatula,  a  flesher. 

osusa'uikisua,  the  smoking  process. 

omanite,  deer's  brains,  used  in  tanning. 

minatuku'nun,   stretching  cords  for  spreading 

the  skin  to  dry. 

o'ka'mik.  smind'sit,   pegs  used  to   tighten  the 

stretching  cords,  usually  bones  from  the 

feet  of  the  black  bear. 

metikii'u'n  fnina'tcfikiciin,  stretching  frame. 

osawi'ksua,  tanned  skin. 

AND    MONOGRAPHS 

230 


MENOMINI    CULTURE 


WEAVING 

Tt  is  truly  astonishing  that  the  ability  of 
the  Woodland  tribes  in  the  matter  of  textile 
arts  has  been  so  little  recognized  by  stu 
dents.  The  cleverness  displayed  by  the 
Menomini  in  these  crafts  is  no  doubt  not 
greater  than  that  of  their  Algonkian  and 
Siouan  neighbors,  yet  little  has  been  re- 
corded of  it,  outside  of  some  casual  and 
often  incorrect  notes  published  by  Mason 
and  others.  In  view  of  the  fact  that  Mr 
William  C.  Orchard  of  the  Museum  of  the 
American  Indian,  Heye  Foundation,  has  in 
mind  a  monograph  which  will  cover  the  sub- 
ject, nothing  more  has  been  done  in  the 
course  of  preparing  this  paper  than  to  indi- 
cate some,  by  no  means  all,  of  the  technics 
employed.  Had  the  variety  and  complica- 
tion of  the  textile  art  as  it  exists  among  the 
Menomini  tribe  been  fully  realized,  no  doubt 
more  examples  of  their  weaving  might  have 
been  obtained  in  the  field.  The  writer  is  in- 
debted to  Mr  Orchard  for  the  identification 
and  the  descriptions  of  the  technics  em- 
ployed in  the  specimens  used  for  illustration. 


INDIAN    NOTES 


Q  > 
Z  < 
<  ^ 

>° 

<  \a 


WEAVING 


231 


WOVEN  BAGS 

String  bags  woven  of  vegetal  fiber  and 
of  the  types  so  well  known  among  the  Cen- 
tral Algonkian  and  Southern  Siouan  tribes, 
were  formerly  possessions  of  every  Menomini 
household,  but  are  now  rapidly  becoming 
obsolete.  The  few  that  still  exist  are  kept 
for  the  purpose  of  preserving  sacred  ob- 
jects, and  are  generally  made  of  modern 
commercial  yarn.  There  are  others,  how- 
ever, utilized  for  hulling  corn,  or  for  stor- 
ing wild  rice,  which  are  more  aboriginal  in 
material. 

The  ordinary  yarn  storage-bag  is  woven 
between  a  frame  of  two  sticks  set  vertically 
in  the  ground.  The  work  is  commenced 
at  the  upper  edge,  and  the  receptacle  is 
woven  downward  (pi.  LIII).  This  seems 
to  have  been  the  usual  method  employed 
throughout  the  woodlands.  Oddly  enough, 
the  picture  of  a  Virginia  Indian  woman 
given  by  Mason  in  fig.  148  of  his  monograph, 
Aboriginal  American  Basketry,  and  cited 
several  times  as  illustrating  an  ancient  style 
of  weaving  from  the  bottom  upward,  clearly 


AND    MONOGRAPHS 


232 

MENOMINI    CULTURE 

exemplifies  the  reverse  of  this  process.     The 

latter  method  is  brought  out  also  in  the 

photographs  reproduced  in  this  paper. 

The  ancient  materials  used  in  weaving 

were  bast  string,  yarn  of  buffalo  wool,  later 

displaced  by  blanket  ravelings,  and,  in  the 

case  of  bags  for  hulling  corn  or  -for  storage 

(of   different    types   from   pouches)  cedar- 

bark,   and  Indian  hemp   made  of  rotted 

nettle-fiber. 

With  regard  to  the  technic  employed  in 

the  weaving  of  Menomini  storage-bags  and 

pouches  of  basswood-  or  slippery-elm-bark 

fiber,  an  excellent  description  may  be  found 

in  Aboriginal  American  Basketry.     Mason 

says: 

"Plate  131  represents  an  open  twined  wallet 
of  the  Ojibwa  Indians  (Algonquian  stock),  at 
Angwassag  Village,  near  St.  Charles,  Saginaw 
County,   Michigan.     The  native  name   is  Na 
Moot  and  it  is  made  from  the  inner  bark  of  the 

slippery  elm  (Ulmus  Americana).     Other  bags 
of  the  same  technique  in  the  U.  S.  National 
Museum  are  from  the  elm  bark  associated  with 

red    and    black    yarn.     The    technic   of    these 
wallets  is  so  interesting  in  the  survival  of  an- 
cient weaves  that  they  justify  a  special  descrip- 
tion.    The  weft  is  plain  twined  weaving;   all 
Ihe  ornamentation,   therefore,    is    effected   by 

INDIAN    NOTES 

STORAGE    BAGS 


233 


means  of  the  warp,  which  is  partly  vertical, 
but  more  of  the  zigzag  type  seen  in  many  Aleu- 
tian Island  wallets.  In  all  of  the  specimens 
examined  the  warp  is  made  up  of  twine,  partly 
in  the  materials  of  the  weft  and  partly  in  colored 
yarns.  The  diameter  of  the  warp  twine,  espe- 
cially the  yarns,  seems  to  be  greater  than  the 
length  of  the  twists  in  the  weft,  so  that  there 
is  a  crowding  which  brings  one  color  to  the 
front,  and  leaves  another  color  inside — that  is, 
the  figures  that  are  brown  on  the  outside  will 
appear  in  yarn  on  the  inside  and  the  reverse. 
To  be  more  explicit,  beginning  at  the  lower  edge 
of  an}'  one  of  these  wallets  the  warp  may  be 
in  pairs,  the  elements  of  which  separate  and 
come  together,  alternately  in  the  rows  of  weav- 
ing. On  the  outside  of  the  bag  two  elm-bark 
warp  strands  will  be  included  and  appear;  in 
the  next  half  twine  two  yarns  will  be  included 
and  show  on  the  inside  of  the  wallet.  After 
this  zigzag  process  goes  on  for  a  short  distance 
the  weaver  changes  her  plan,  omits  the  bark  or 
the  yarn  warp  altogether,  but  continues  the 
twining  process,  catching  the  warp  in  every 
other  half  turn  of  the  twine.  Again,  there  will 
be  a  row  or  two  of  ordinary  twined  weaving 
with  straight  warp,  when  she  returns  to  her 
zigzag  method,  covering  the  entire  surface 
therewith.  At  the  top  of  the  bag  an  inch  or 
less  of  plain  twined  weaving  in  which  the  warps 
are  vertical  and  included  in  pairs  brings  her  to 
the  outer  border,  where  all  the  warps  are  twisted 
together  and  turned  back  to  be  fastened  off  in 

the.  texture 

"The  photographs  of  the  twined  bag  shown 
in  Plate  131  were  taken  by  William  Orchard,  of 


234 

M  K  N  O  M  I  N  I    CULTURE 

the  American  Museum  of  Natural  History,  and 

presented  to  the  National  Museum  by  Harlan 

I.  Smith.     On  one  side  a  mountain  lion  and  on 

the  other  an  eagle  with  geometric  figures  are 

shown  in  black.     The  technique  of  this  par- 

ticular example  from  left  to  right  would  be  five 

vertical   rows  of   plain  -twined   weaving;   nine 

rows  of  mixed  warp,  but  plain  weaving;  a  course 

of  braided  warp  in  which  the  four  elements  of 

two  rows  of  warp  are  braided   together  and 

included  in  the  twine.     On  the  other  side  is  a 

similar    administration.     The    middle    portion 

shows  zigzag  twined  weaving,  figured.     Above 

this  is  a  row  of  three-ply  twined  weaving,  as 

among  many  of  the  western  tribes;  above  this 

three  rows  of  plain  twined  weaving  in  openwork 

including  all  the  warps.     At  the  top  the  warps 

are  twisted  and  fastened  into  the  texture.    It 

must  be  clearly  understood  that  the   figures 

which  show  black  on  the  outside  —  that  is,  the 

eagle  and  the  lion  —  will  be  white  on  the  inside, 

necessarily."13 

This  type  of  weaving  is  the  commonest 

among  the  Menomini,  and  bags  of  this  kind 

have  been  seen  by  the  writer  among  the 

Ojibwa,  Potawatomi,  Sauk,  Fox,  Kickapoo, 

Miami,   Winnebago,  Iowa,    the    "Santee" 

bands  of  the  Dakota,  and  elsewhere. 

An  example  of  a  variety  of  closed  twined 

wqave  is  shown  in  pi.  LIV,  a.     In  this  bag 

the  warp-threads  are  of  twisted  basswood 

INDIAN    NOTES 

SKINNER — MENOMINI    CULTURE 


SKS*^-£*^*^*&- 


BAG  OF  TWINED  AND  DIAGONAL  TWINED  WEAVING    OBVERSE 
AND   REVERSE 


SKINNER — MENOMINI    CULTURE 


WOVEN    BAGS   FOR  STORAGE  PURPOSES 
Width,  231  in. 


TWINED    WEAVING 


235 


fiber,  and  the  woof  of  various  colored  yarns. 
The  method  of  weaving  the  design,  which  is 
of  parallel  horizontal  groups  of  alternating 
concave  and  convex  scallops,  alternating  in 
turn  with  plain  straight  bands,  is  compli- 
cated. For  a  description  of  the  methods 
employed  in  the  making  of  this  and  other 
bags  figured  here,  the  writer  is  indebted  to 
the  kindness  of  Mr  \Yilliam  C.  Orchard. 

In  the  scalloped  bands,  the  first  line  of 
the  woof  is  a  double  strand  of  yarn  brought 
across  the  figure  from  right  to  left,  looping 
about  each  element  of  the  warp  as  it  passes, 
and  crossing  between  each  warp  strand.  It 
crosses  the  figure  and  then  the  woof  strands 
return.  At  the  last  turn  before  going  back, 
they  are  twisted  together  and  then  divided 
in  two  p'arts,  each  half  looping  back  singly 
in  the  opposite  direction  from  that  taken 
in  the  first  course.  This  is  done  alternately 
until  the  figure  is  finished. 

The  plain  horizontal  bands  are  made  by  a 
simple,  closely  twined,  horizontal  weave,  the 
woof  yarns  being  in  two  or  three  strands. 
A  third  type  of  twined  weave  is  found  on 
the  border. 


AND    MONOGRAPHS 


236 


M  E  N  O  M I N  I    CULTURE 


A  very  remarkable  piece  of  textile  work 
well  illustrating  the  resourcefulness  of  the 
Menomini  artizan,  is  shown  in  pi.  LV,  in 
which  Mr  Orchard  has  been  able  to  identify 
no  fewer  than  six  varieties  of  twined  and 
diagonal  twined  weaving. 

In  pi.  LYI,  a,  is  shown  a  bag  of  basswood 
or  cedar-bark  fiber  intended  for  storage 
purposes.  It  is  made  in  a  closely  twined 
weave,  and  is  a  model  of  simplicity  in 
technic.  The  woof-strands  occur  at  inter- 
vals of  about  three-quarters  of  an  inch 
apart,  and  the  main  body  of  the  work  is  in 
the  heavy,  closely-placed  warp.  Bags 
woven  in  checkerwork  from  narrow  strips 
of  cedar-bark  (pi.  LVI,  b)  are  also  used  for 
the  same  purpose.  I  have  never  seen  one 
of  these  that  bore  an  ornamental  design. 
In  former  years  cedar-bark  strips  were 
woven  into  mats  in  the  same  manner  as 
that  in  which  these  bags  were  made,  but 
they  are  now  obsolete.  Formerly  some 
handsome  mats  were  made  in  twilled  weav- 
ing (see  Hoffman's  pi.  xxn).14  Like  the 
checkerwork  mats,  none  have  been  seen 
for  many  years. 


INDIAN    NOTES 


HULLING-B  ACS 


237 


HULLING-BAGS 

Two  bags  of  cedar-bark  fiber  are  shown 
in  pi.  LIV,  b,  c.  These  are  designed  to  hold 
corn  while  it  is  being  soaked  to  cleanse  it 
after  boiling  in  a  solution  of  lye  (hard-wood 
ashes)  and  water  to  loosen  the  hulls  from 
the  kernels.  The  technic  of  these  bags  is 
open  twining.  A  fine  example  is  figured  in 
pi.  LIV,  c,  which  illustrates  a  hulling-bag  of 
open  twined  weave  in  which  the  rows  are 
alternated  in  uneven  groups  to  make  a 
decorative  pattern.  This  is  accomplished 
by  crossing  some  sets  of  warp  strands  and 
leaving  the  next  group  parallel.  At  the  top 
the'warp  threads  are  collected  in  groups  of 
three  and  then  braided  together  with  the 
addition  of  some  fiber  to  thicken  the  border. 
In  the  specimen  under  discussion  the  styles 
of  weaving  alternate  in  rows  of  two  until 
near  the  top,  where  they  run  one  row  of 
each  type  for  four  rows,  finished  by  two 
rows  of  parallel  warp  elements  •  at  the 
upper  edge. 

A  second  example  of  hulling-bag  is  pre- 
sented in  pi.  LIV,  b.  This  specimen  is  also 


238 

MENOMINI    CULTURE 

made  in  open  twined  weaving  in  a  manner 

similar  to  the  preceding  save  that  all  the 

warp  elements  are  crossed  except  the  top 

row  on  one  side,  and  the  two  top  rows  on  the 

other  —  the   discrepancy   being   caused   by 

the  fact  that  the  bag  is  woven  spirally. 

YARN  SASHES 

Sashes,  paKku  'favuie  (belt)  ,  are  braided  by 

hand  in  several  styles.    While  colored  yarns 

are  now  used  for  this  purpose,  bast  may 

have  been  used  in  earlier  days,  and,  when 

procurable,  the  wool  of  the  buffalo.     PI.  LVII. 

a,  b,  from  field  photographs  by  Dr  S.  A. 

Barrett,  give'  a  good  idea  of  the  process. 

Such  sashes  are  worn  by  men  around  the 

waist,  or  across  the  shoulders,  or  are  bound 

turban-wise  about  the  brows.     Women  use 

small  sashes  as  belts  to  hold  up  their  skirts. 

MATS 

REED  MATS 

A  certain  species  of  reed,  called  by  the 

Indian  bi'uskun,  furnishes  material  for  the 

mats  used  as  covering  for  floor  or  bench,  and 

for  hanging  on  the  inner  wall  of  the  lodge. 

INDIAN    NOTES 

SKINNER — MENOMINI    CULTURE 


WEAVING   YARN   SASHES 
Photographs  by  courtesy  of  the  Public  Museum,  Milwaukee 


REED    MATS 


239 


These  mats  are  termed  an-a'kian  (plural, 
ana'kianun),  and  are  made  as  follows: 

The  reeds  grow  in  shallows  where  the 
water  is  two  or  three  feet  deep,  and  on  sand- 
bars. They  are  ripe  in  June  and  July, 
when  parties  of  women  gather  them  in  the 
same  way  in  which  they  do  cattails,  wading 
out  and  thrusting  their  hands  into  the  water 
in  order  to  pull  them  up  near  the  roots. 
The  women  select  stalks  evenly  matched  as 
to  length  and  thickness,  and  fine  or  coarse 
according  to  the  desired  quality  of  the  mat. 
They  carry  ashore  the  bundles  of  reeds 
that  they  have  gathered  and  trim  the  ends 
roughly  on  the  spot.  The  reeds  are  then 
taken  home  and  thoroughly  dried  in  the  sun. 

When  dry,  the  stalks  are  taken  in  small 
quantities  and  tied  on  a  board,  one  end  of 
which  is  laid  over  a  cross-piece  supported 
by  two  uprights,  the  other  end  being  placed 
in  a  kettle.  Over  the  reeds  is  thrown,  at 
intervals,  a  quantity  of  boiling  water,  until 
they  are  entirely  scalded;  a  fact  which  can 
readily  be  noted  as  they  change  in  color. 
The  board  then  receives  a  fresh  lot.  After 
all  the  reeds  are  scalded  thev  are  drained 


A  X  D    MONOGRAPHS 


240 


MENOMINI    CULTURE 


and  again  dried  in  the  sun.  They  are  much 
lighter  in  weight  at  the  end  of  this  process, 
and  the  worker  ties  them  in  bunches  and 
stores  them  away  in  a  place  safe  from  mice 
and  squirrels  to  await  dyeing. 

In  preparation  for  this,  the  reeds  are 
sorted  and  counted,  so  many  for  each  shade, 
according  to  the  design  desired;  the  woman 
having  previously  calculated  how  many  of 
each  are  needed  to  work  out  her  pattern. 
They  are  first  wet  to  render  them  pliable, 
and  are  then  tied  in  round  coils  and  boiled, 
each  in  its  appropriate  dye,  after  which 
they  are  left  to  soak  all  night  that  the  color 
may  saturate  them  and  become  set.  To 
facilitate  this  they  are  weighted  down  be- 
neath the  surface  of  the  liquid.  In  the 
morning  the  reeds  are  taken  out,  straight- 
ened, dried,  and  stored  away. 

For  the  weaving  a  frame  is  made  by 
driving  two  uprights  into  the  ground  six 
or  eight  or  more  feet  apart,  and  lashing  a 
horizontal  bar  to  their  tops  with  wi'kop. 
The  reeds  are  then  braided  to  form  the 
upper  edge  of  the  mat,  and,  in  doing  this,  a 
certain  number  of  stalks  is  counted  off  here 


INDIAN    NOTES 


REED    MATS 


241 


and  there  to  work  out  the  design.  The 
braided  upper  edge  is  now  attached  be- 
neath the  horizontal  bar.  The  reeds  are 
then  pulled  and  twisted  until  they  overlap, 
and  the  process  of  plaiting  them  together, 
backward  and  forward  and  from  end  to 
end,  from  the  top  downward  is  commenced 
(pi.  LVin).  Sometimes  several  women  work 
at  once,  each  having  previous  knowledge 
of  the  proposed  design.  Because  the  reeds 
continually  dry  out  as  the  work  progresses, 
and  become  stiff  and  brittle,  the  women 
occasionally  squirt  a  mouthful  of  water 
over  them,  just  as  a  Chinese  laundryman 
does  to  moisten  his  ironing.  At  the  end 
of  their  task  the  border  at  the  bottom  is 
hemmed,  and  the  rough  ends  are  evened, 
doubled  over,  and  a  string  sewn  through 
them  to  hold  them  down. 

The  designs  on  reed  mats  are  generally 
geometric,  but  I  have  twice  seen  small  ones 
used  for  wrapping  war-bundles  on  w.hich 
were  woven  conventional  figures  of  the 
Thunderers.  Old  Menomini  tell  me  that  in 
former  years  those  who  had  dreamed  of 
various  mythical  monsters,  such  as  the 


AND    MONOGRAPHS 


242 


MENOMINI    CULTURE 


Underneath  Panther,  sometimes  wove  their 
conventionalized  shapes  on  mats.  There  is 
an  example  of  this  sort  in  the  collection  of 
this  Museum,  obtained  by  Mr  M.  R.  Har- 
rington among  the  Sauk  and  Fox.  One  mat 
of  conventional  floral  design  was  secured 
from  John  Amob,  by  whose  late  wife  it  was 
made  (pi.  LX).  The  ornamentation  is  a  rare 
one,  which  the  writer  has  never  seen  dupli- 
cated. Amob  used  this  article  as  a  decora- 
tive hanging  in  his  cabin,  for  handsome 
mats  are  thus  employed  even  more  fre- 
quently than  as  coverings  for  floor  or  bench. 
The  old  time  checker  and  twilled  weave 
mats  of  cedar-bark  strips,  now  a  thing  of 
the  past,  were  utilized  in  a  similar  manner. 
Unfortunately,  as  is  the  case  with  the 
pouches  of  woven  yarn  or  of  string,  it  has 
never  been  realized  how  many  ingenious 
and  often  complicated  styles  and  technics 
of  weaving  may  be  found  among  the  mats  of 
the  Menomini  and  the  other  Central  tribes, 
so  that  an  insufficient  number  of  examples 
are  at  hand  for  study.  However,  out  of 
three  specimens  in  the  collection  of  the 
Museum  of  the  American  Indian,  Heye 


INDIAN    NOTES 


X    C 


>  J3 

<     6 


REED    MATS 


243 


Foundation,  Mr  William  C.  Orchard  was 
able  to  identify  two  different  technics. 

Two  mats,  one  of  which  is  shown  in  pi. 
LIX,  are  made  in  diagonal  weave,  with 
double  or  linked  diamond  design,  the  weave 
being  selected  apparently  to  facilitate  the 
shaping  of  the  pattern.  This  is  doubtless  a 
common  type  judging  by  other  examples 
seen  in  the  possession  of  the  natives. 

The  other  technic  is  a  simple  over-and- 
under  vertical  weave,  as  shown  in  pi.  LX. 
The  weft,  as  usual,  is  of  bast,  and  the  warp 
is  of  reeds.  The  broad,  interlocked,  ser- 
rated bands  of  decoration  are  formed  by 
crossing  the  plain  weft  over  the  colored 
reeds,  thus  concealing  them  at  intervals. 
The  floral  and  geometric  designs,  in  open 
work,  not  before  noted  by  the  writer  on 
any  specimen,  are  begun  and  ended  at  the 
opposing  borders  as  weaving,  but  after 
running  under  the  white  background  for 
two  or  three  inches,  are  continued  as  em- 
broidery. In  considering  these  mats,  it 
must  be  remembered  that  the  weaver  uses 
no  tools. 


AND    MONOGRAPHS 


244 


MENOMINI    CULTURE 


As  has  already  been  remarked,  the  typi- 
cal winter  wigwam  of  the  Menomini  was 
semi-globular  in  shape,  and  was  covered  with 
mats  made  of  cattail-flags.  In  the  Me- 
nomini tongue  the  name  for  cattail  is 
u'pa*kitik,  and  thence  the  meaning  has 
been  extended  to  the  mats,  and  finally  to 
the  lodges  themselves,  in  popular  parlance, 
although  these  are  more  correctly  called 
upa'xkiwiko'ntik,  or  "cattail-flag  houses." 

The  work  of  preparing  the  mats  is  done 
entirely  by  the  women,  who  gather  the  flags 
in  the  fall,  during  the  months  of  October  and 
November.  In  small  companies  they  pro- 
ceed to  the  sloughs,  lake  borders,  and  sink- 
holes, where  the  cattails  grow.  Although 
the  Indians  firmly  believe  that  the  presence 
of  this  plant  always  betrays  the  lair  of  a 
horned  hairy  snake  beneath  the  water,  the 
women  bravely  paddle  out  in  their  canoes, 
or  wade  in  and  pick  the  rushes,  breaking 
them  off.  under  the  surface  close  to  their 
roots,  where  the  plants  are  white  and  tender. 

When  sufficient  flags  have  been  collected, 


INDIAN   NOTES 


HOUSE- MATS 


245 


the  gatherers  go  ashore  and  build  a  fire, 
around  which  they  sit  and  trim  them, 
cutting  off  the  thick  part  of  each  near  the 
base,  and  the  narrow  tips.  The  trimmed 
stalks  are  then  carried  home,  and,  when 
the  weather  is  fine,  are  spread  out  to  dry  in 
the  sun,  after  which  they  are  laid  away 
until  it  is  convenient  to  make  them  into 
mats. 

Before  the  reeds  are  ready  for  this  final 
process,  the  outer  rind  must  be  peeled  off, 
and  the  stalks  again  trimmed  until  they  are 
of  even  length.  The  proper  number  are 
selected  for  the  mat  required,  and  are  laid 
on  the  floor  or  on  level  ground  in  a  row, 
side  by  side,  with  the  ends  reversed  alter- 
nately. The  ends  on  one  side  are  then 
braided  together  over  a  cord  of  basswood- 
bark  fiber.  The  worker  next  threads  her 
bone  mat-needle,  a-  curved,  flat  instrument 
about  a  foot  in  length  and  half  an  inch  in 
breadth,  made  of  the  rib  of  a  buffalo  or  a 
cow  (fig.  17),  and  sews  the  flags  together. 
The  thread  is  the  customary  basswood 
cord,  and  the  sewing  is  begun  about  five  or 
six  inches  from  the  braided  ends  of  the 


AND    MONOGRAPHS 


246 


MENOMINI    CULTURE 


rushes  and  carried  across. 
It  is  repeated  at  intervals 
of  the  same. distance  until 
the  entire  mat  is  sewed. 
As  roofing  mats  are  always 
made  double,  in  order  to 
withstand  rain  arid  bad 
weather,  the  next  proced- 
ure is  to  construct  a 
second  layer  of  flags. 
This  is  accomplished  'in 
the  same  way  and  the  two 
layers  are  then  braided 
together  over  a  bark-cord 
foundation,  along  one  side 
which  has  been  left  ragged 
for  the  purpose.  In  some 
cases  sticks  are  tied  or 
sewed  across  the  ends  to 
facilitate  rolling  up  the 
mats  for  transportation. 
Cattail  house-mats  are 
made  in  several  sizes,  the 
FIG.  IT— Needles  largest  being  intended  to 

made  of  the  ribs  of  the  ,          .  f 

buffalo.    (Length  of   enclose  the  circumference 
a'13iin>)  of  the  lodge  at  its  base. 


INDIAN    NOTES 


BARK    MATS 

247 

It  is  said  that  eight  mats  are  required  to 

• 

roof  the  ordinary  winter  wigwam,  including 

the  little  mat  which  slides  back  and  forth 

over   the   smoke-hole,    and  another   small 

one  which  covers  the  door.     The  remaining 

six  are  wrapped  about  the  frame,  three  to  a 

side. 

Like  everything  else  about  the  house,  the 

mats  are  the  peculiar  property  of  the  woman, 

and  in  traveling  it  is  her  duty  to  carry  them, 

whereas  it  is  the  man's  task  to  carry  the 

clothes.     Though  bulky,  the  mats  are  not 

heavy.    They  are  rolled  up  lengthwise,  and 

the  culinary  utensils  are  placed  inside.     The 

whole  is   then  made  fast  by   lashings  of 

wi'kop,    or    basswood-bark.     The    load    is 

packed  longitudinally  on  the  woman's  back, 

and  is  supported  by  means  of  two  pack- 

straps,   one  around   her  waist,   the  other 

around  her  chest  and  shoulders.     It  projects 

far  over  her  head,  and  gives  her  a  remarkable 

appearance  as  she  trudges  along. 

BARK  MATS 

Frequently  alluded  to  in  the  foregoing 

paragraphs  are  mats  made  of  strips  of  cedar- 

AND    MONOGRAPHS 

• 

248 

MENOMINI    CULTURE 

- 

bark  woven  in  checker  and  twilled  technic. 

These  are  now  entirely  obsolete,   though 

still  remembered,  but  were  sometimes  seen 

in  Hoffman's  day.    This  writer  figures  a 

handsome  example  in  his  monograph  with 

the  statement: 

"Plate  xxn  represents  an  entire  specimen, 
while  in  plate  xxni  a  section  only  is  shown. 
They  are  made  of  the  inner  bark  of  the  cedar, 
cut  in  strips  averaging  half  an  inch  in  width. 
Some  of  the  mats  are  nearly  white,  others  are 
colored  dark  red,  and  sometimes  black,   with 

native  vegetal  dyes.     The  decoration  is  effec- 
tively produced  in  diamond  and  lozenge  pat- 
terns, as  well  as  in  zigzag  lines,  both  by  color 
and  by  the  weaving  of  the  weft  strips,  the  latter 
being  accomplished  by  taking  up  and  dropping 
certain  numbers  of  the  warp  strips."15 

STRING 

For  many  purposes,  especially  for  emer- 

gencies in  the  forest,  the  Indian  turns  to  the 

basswood  sapling  to  supply  him  with  cord. 

While  it  is  always  easy  to  peel  off  the  bark 

of  this  tree  in  long  strips,  it  yields  more 

readily  in  the  spring,  when  quantities  are 

gathered  for  future  use.    In  lesser  amounts, 

however,  it  can  always  be  had  at  a  mo- 

i 

INDIAN   NOTES 

SKINNER — MENOMINI    CULTURE 


ROLLING   BARK   FIBERS   INTO  TWINE 


STRING 

merit's  notice.  Having  stripped  off  a  long 
piece  of  the  bark,  the  Indian  cuts  the  outer 
rind  slightly,  and  bends  the  bark  at  the  cut 
until  the  rind  projects  enough  to  give  him  a 
grip  with  his  fingers,  or,  more  commonly, 
with  his  teeth.  He  then  pulls  off  the  outer 
layer  and  discards  it.  The  inner  bark, 
which  is  pliable,  is  ready  for  use  without 
further  preparation,  except  splitting  it  down 
to  the  desired  size  (pi.  LXI).  This  is  the 
famous  ui'kop,  the  rough-and-ready  cord  of 
the  forest.  The  process  described  is  called 
inokopd'keo  ma'nikopi,  "gathering  bark." 

Balls  of  prepared  twine  made  of  cedar-, 
elm-,  or  basswood-bark  are  found  in  even- 
well-regulated  household,  and  are  used  for 
lashing,  sewing,  or  as  material  for  weaving 
bags.  The  manufacture  of  this  twine  is 
one  of  the  duties  of  the  women,  who  go  to 
the  woods  and  gather  wi'kop  in  the  manner 
described  above.  It  is  then  made  into  coils, 
which  are  tied  together  to  prevent  unroll- 
ing, and  taken  home  and  boiled,  some  say 
with  lye  added  to  the  water.  The  boiling 
process  is  finished  when  the  fibers  of  the 
bark  begin  to  separate  and  spread.  It  is 


249 


AND    MONOGRAPHS 


250 


ME NO MINI    CULTURE 


then  taken  out  and  dried.  When  thor- 
oughly seasoned,  it  is  cut  into  yard  lengths 
and  worked  back  and  forth  with  the  hands 
to  break  up  the  woody  fibers  and  to  detach 
them  from  one  another.  Sometimes  this 
is  accomplished  by  rasping  the  cooked  bark 
through  the  hole  in  the  pelvic  bone  or  a 
crotch  in  the  scapula  of  a  deer  or  a  bear. 
In  this  condition  it  is  often  stored  away 
until  convenient  to  proceed  with  the  next 
step. 

In  the  evenings,  when  the  family  gathers 
round  the  fire,  is  the  favorite  time  for 
twisting  twine.  The  woman  sits  down, 
pulls  up  her  skirt,  and  removes  one  legging. 
She  takes  two  of  the  fibers  in  one  hand,  and 
holds  them,  spread  a  few  inches  apart, 
against  her  bare  shin.  She  slides  the  palm 
of  her  other  hand  backward  and  forward 
over  them  until  the  fibers  twist  together 
(pi.  LXII).  At  the  end  of  each  yard  she 
combs  the  fibers  with  her  fingers,  selects 
two  more,  and  rolling  half  an  inch  of  their 
ends  with  the  ends  of  the  old  piece,  makes  a 
splice  so  perfect  that  it  is  invisible.  As 
the  twine  is  made,  it  is  wound  into  a  ball, 


INDIAN    NOTES 


VARIETIES 

251 

until  all  the  material  has  been  used.     The 

pelvic  bone  of  a  deer  or  a  bear  is  then  tied 

firmly  to  a  wigwam  pole   or   an   upright 

stake,   and   the  string  rasped   through   to 

make  it  even.     The  finished  twine  is  again 

carefully  wound  in  balls  and  put  away. 

Nettles  are  rotted  in  order  to  obtain  the 

inner  fiber  which  is  made  into  twine  for 

weaving  bags. 

In  addition  to  cords  of  vegetal  substance, 

leather  thongs  are  commonly  utilized.     A 

small  piece  of  deerskin  is  taken  and  a  nar- 

row strip  cut  round  and  round  the  edge  in 

a  continuous  piece,   until  a  long  cord  is 

obtained. 

VARIETIES  OF  STRING 

Pa*ku'tcian,    basswood    string,    twisted,    used 
principally  for  sewing  bulrush  mats. 
wi'kop  ka'kop,  ona'hotao,  basswood-bark  string, 
braided. 

nu'ki  kopi'tao,  basswood  inner  bark,  boiled  and 
shredded,  ready  to  make  into  string. 
musku'ta  pisha'kiu  •we'naxnun  ona'hotao,  braided 
buffalo-hair  string  or  yarn. 
sa"nup,  Indian  hemp  string. 
apa"sos  o'kiim  kdko'pian,  buckskin  thong. 
apa"sos  o'kiim  napi"ku'tin,  deerskin  thong,  cut 
fine,  for  sewing  with  an  awl. 

AND    MONOGRAPHS 

252 

ME  NO  MINI    CULTURE 

a*taK,  or  apa"sos  ax/ax,  deer-sinew  used  as  thread. 

a*/fl*  ona'hotao,  braided  deer-sinew. 

WOVEN  BEADWORK 

The  description  of  Menomini  beadwork- 

ing  by  Hoffman  is  well  worth  repeating 

here: 

'After  deciding  on  the  article  to  be  worked  — 

a   garter,   for  example,  —  a    frame  of   wood   is 

made  sufficiently  large  to  extend  from  4  to  6 

inches  beyond  the  finished  piece.     Figure  45 

represents    a    frame    of    this    character.     The 

pieces  of  wood  are  usually  of  pine,  2  inches  broad 

and  from  a  half  to  three-fourths  of  an  inch 

thick,  made  rigid  by  screws  or  thongs,  where 

the  pieces  intersect.     Threads  of  linen  are  then 

wrapped  vertically  over  the  top  and   bottom, 

each  thread  being  a  bead's  width  from  the  next. 

In  some  instances,  as  will  be  referred  to  later,- 

the  threads  are  wrapped  so  as  to  run  by  pairs. 

These  form  the  warp.    The  number  of  threads 

depends  on  the  width  of  the  proposed  design. 

"The  pattern  is  begun  at  the  lower  end, 

several  inches  from  the  frame.     A  fine  needle 

is  threaded,  the  other  end  of  the  fiber  being 

secured  to  one  of  the  lateral  threads  of  the 

warp;  then  the  needle  is  passed  through  a  bead 

of  the  desired  tint  of  the  ground  color  of  the 

garter,  and  the  thread  passed  under  one  vertical 

or  warp  cord;  another  bead  is  then  taken  up, 

after  which  the  needle  is  pushed  along  over 

the  next  cord;  and  then   another  bead    being 

threaded,  the  needle  is  again  passed  along  under 

INDIAN    NOTES 

SKINNER  — MENOMINI  MATERIAL  CULTURE 


GARTERS    OF   WO 
In  the  American    Museum  of   Natural    History,   b 


BEADWORK 
se  courtesy  this  photograph  is  reproduced 


WOVEN    BE AD WORK 


253 


the  next  following  cord,  and  so  on  alternately 
above  and  beneath  the  warp  cords  until  the 
other  side  is  reached,  when  the  outer  cord  is 
merely  inclosed  by  one  form.  The  same  proc- 
ess is  followed  in  the  return  to  the  side  from 
which  the  beginning  was  made,  except  that  the 
threads  alternate,  the  woof  being  now  above 
instead  of  below  the  warp  cords.  Figure  46 
represents  the  process  described. 

"The  chief  difficulty  which  one  encounters 
is  in  remembering  the  exact  point  at  which  a 
new  pattern  should  appear,  as  the  color  of  the 
bead  required  for  this  must  be  inserted  at  the 
proper  time  and  the  number  of  spaces  carefully 
counted  and  reserved  for  use  as  the  pattern  is 
developed.  When  the  design  is  completed,  the 
warp-cords  are  gathered  by  bunches  of  two's  or 
three's  and  tied  in  knots,  so  as  to  prevent  the 
dislodgment  of  the  woof  fibers  and  the  conse- 
quent destruction  of  the  entire  fabric.  To 
these  ends  are  afterwards  attached  strands  of 
woolen  yarn  to  lengthen  the  garter,  so  as  to 
reach  around  the  leg  and  admit  of  tying  in  a 
bowknot. 

"The  above  illustrates  the  simplest  method 
of  working  beads.  The  type  of  beadworking 
shown  in  figure  47  is  a  little  mor£  complicated. 
In  this  there  are  two  vertical  warp  cords  or 
threads  between  each  two  beads,  there  being  an 
alternate  movement  of  the  pair  of  warp  cords 
backward  and  forward,  thus  making  it  similar 
in  appearance  to  the  preceding  pattern,  excluding 
the  beads,  when  the  latter  are  placed  sidewise. 

"The  woof  thread  is  run  to  the  side  of  the 
garter,  and  a  bead  is  then  passed  through  and 
returned  in  the  next  upper  space,  where  another 


AND    MONOGRAPHS 


254 


MENOMINI    CULTURE 


row  of  beads  is  taken  up  to  continue  the  design. 
When  the  opposite  border  of  the  garter  is 
reached,  a  single  bead  is  agiin  threaded  and 
permitted  to  extend  as  a  projection  to  guard  the 
external  warp  threads  agiinst  injury. 

"A  third  variety  of  beadwork  is  effected  by 
using  the  vertical  warp  cords  as  before,  but 
instead  of  passing  the  threaded  needle  through 
one  bead  at  a  time,  whenever  a  vertical  thread 
is  passed,  the  necessary  number  of  beads  re- 
quired to  reach  across  the  pattern,  as  well  as 
the  proper  arrangement  of  colors  to  carry  out 
the  design,  are  threaded  and  laid  down  on  the 
warp  so  that  each  bead  falls  within  its  proper 
space;  then,  as  the  lateral  thread  is  inclosed  by 
the  weft  thread,  the  needle  is  passed  back 
through  the  same  row  of  beads,  but  this  time 
beneath  the  warp  instead  of  above,  thus  en- 
tirely inclosing  the  weft.  This  requires  a  deli- 
cate needle  and  a  fine  though  strong  thread. 
This  variety  of  beadwork  is  usually  found  only 
in  garters,  whereas  the  other  two  forms  occur 
in  almost  all  other  kinds  of  bead  objects,  such 
as  the  sheets  used  in  making  medicine  bags,  in 
collars,  baldrics,  belts,  and  narrow  strips,  the 
two  ends  being  fastened  together  by  tying  or 
otherwise.  The  cord  itself  is  then  decorated 
with  beads  by  simply  threading  on  a  single 
fibre  and  wrapping  this  about  the  primary  piece 
from  one  end  to  the  other.  By  a  little  care  in 
the  proper  selection  and  arrangement  of  colors, 
very  pretty  effects  are  produced. 

"Beads  are  stitched  on  clothing,  moccasins, 
etc.,  by  simply  threading  one  or  more  beads  on 
the  needle  and  sewing  them  down  along  the 
outlines  marked  on  the  outside  and  afterward 


INDIAN    NOTES 


SKINNER — MENOMINI    CULTURE 


BANDOLEER  AND   BAG   OF  WOVEN    BEADWORK,  AND   BEADED 

BELT 
Photograph  by  courtesy  of  the  American  Museum  of  Natural  History 


SKINNER — MENOMINI    CULTURE 


BANDOLEER  AND   BAG  OF  WOVEN   BEADWORK 
Photograph  by  courtesy  of  the  American  Museum  of  Natural  History 


WOVEN    BEADWORK 


255 


the  inside  of  the  article  which  it  is  designed  to 
ornament. 

"As  a  rule,  the  ends  of  the  pieces  of  beadwork 
are  at  right  angles  to  the  direction  of  the  warp, 
but  in  many  small  examples,'  such  as  collars  or 
necklaces,  the  ends  terminate  diagonally,  an 
effect  produced  by  the  successive  rows  contain- 
ing one  or  two  beads  less  than  the  preceding 
row,  the  diagonal  side  being  on  one  side  of  the 
article  only,  and  not  divided  so  as  to  turn 
toward  a  central  apex  by  simultaneously  leaving 
off  one  or  more  beads  on  both  sides. 

"In  the  third  variety  of  bead-weaving  there 
are  only  single  vertical  threads  between  each 
two  beads  as  in  the  first  named,  but  the  cross- 
threads  forming  the  woof  are  double  instead  of 
single,  and  as  the  threads  pass  through  the  bead 
they  diverge  so  as  to  inclose  the  warp,  after 
which  they  again  unite  to  pass  through  the 
next  bead.  The  lateral  edges  of  the  garter  may 
be  smooth  or  beaded — that  is,  the  threads  may 
either  simply  inclose  the  outside  vertical  thread 
and  return  to  take  up  the  next  upper  row  of 
beads,  or  they  may  pass  through  one  bead  and 
then  return  on  the  next  line.  The  object  of  the 
lateral  beads,  which  project  edgewise,  is  for 
the  same  purpose  as  that  mentioned  in  con- 
nection with  the  second  class  of  weaving. 

"  Dance  bags — so  called  because  they  are 
ornamental  and  worn  chiefly  by  well-to-do 
Indians  at  dances — are  made  of  a  piece  of  cloth 
or  buckskin  about  15  inches  square,  from  the 
two  upper  corners  of  which  a  continuous  band 
or  baldric,  4  or  5  inches  broad,  extends  upward 
so  as  to  pass  over  the  shoulder  opposite  the  side 
on  which  the  bag  is  worn.  The  entire  piece 


AND    MONOGRAPHS 


256 

ME  NO  MINI    CULTURE 

of  material  is  covered  by  a  sheet  of  beadwork, 

bearing  designs  similar  to  those  on  the  garters, 

though  frequently  more  elaborately  combined 

or  grouped.    The  flat  part  of  the  bag  contains 

a  very  narrow  slit  for  a  pouch,  the  latter  being 

often  no  larger  than  a  vest  pocket. 

"A  medicine  man  considers  himself  fortunate 

if  he  owns  one  of  these  bags.    The  ordinary 

number  worn  by  the  mita'wok  is  three  or  four, 

part  of  them  being  worn  at  the  left  side,  the 

others  at  the  right.     Sometimes  a  dozen  such 

bags  are  worn  by  a  single  individual,  beside 

other  bead  ornaments  consisting  of  necklaces, 

breast-pieces,  garters,  armlets,  etc.,  until  the 

weight  of  the  decorations  causes  him  consider- 

able  inconvenience   in   these   prolonged   cere- 

monies."16 

DESIGNS 

Woven  glass-bead  belts,  garters,  bando- 

leers, and  small  pouches  are  made  by  the 

native  women,  and  are  among  the  most 

beautiful    embellishments    of    this    nature 

found  among  the  Woodland  Indians,  being 

surpassed,  if  at  all,  only  by  those  of  the 

Winnebago. 

These  articles  were  formerly  adorned  by 

the  Menomini  with  somewhat  convention- 

alized   floral    designs,    often    showing    the 

double-curve   motive    found    in    quill    and 

bead  embroidery  in  which  inward-turning 

INDIAN    NOTES 

SKINNER — MENOMINI    CULTURE 


BANDOLEER   AND   BAG   OF  WOVEN    BEADWORK 
Photograph  by  courtesy  of  the  American  Museum  of  Natural  History 


SKINNER — MENOMINI    CULTURE 


BEADED   MEDICINE  POUCH.   SHOWING  ANIMAL   DESIGNS, 

OBVERSE  AND   REVERSE 
Photograph  by  courtesy  of  the  American  Museum  of  Natural  History 


DESIGNS 

brackets  enclose  minor  figures.  In  addition 
to  these  concepts,  geometric  motives,  and 
rarely,  conventional  birds  and  animals  or 
other  realistic  subjects  are  seen.  Except 
in  the  latter  case,  in  which  the  figures  are 
made  as  prayers  to  the  creatures  which  they 
represent,  no  symbolism  is  found  in  Meno- 
mini  beadwork,  the  intention  being  purely 
esthetic. 

When  held  up  to  the  light  these  handsome, 
symmetrically  woven  objects  often  give  the 
effect  of  cathedral  stained-glass  windows. 
According  to  the  statements  of  the  Indians, 
which  are  wholly  credible,  this  technic  is  a 
survival  of  an  older  type  of  work  in  woven 
porcupine-quills,  a  few  specimens  of  which 
still  survive  in  the  tribe. 

Old  pieces  of  Menomini  handicraft  may 
be  distinguished  from  modern  degenerate, 
or,  properly,  more  realistic,  floral  designs 
introduced  by  the  Ojibwa,  for  the  old  de- 
signs are  highly  conventionalized  and  the 
component  units  are  smaller  and  broken. 
In  addition,  old  pieces  were  made  on  the 
heddle,  instead  of  on  the  modern  rect- 


257 


AND    MONOGRAPHS 


258 


MENOMINI    CULTURE 


angular  frame  loom,  and  are  more  firmly 
woven. 

There  seems  no  limit  to  the  variety  of 
the  designs,  and  pi.  LXIH-LXXIV,  and  fig. 
18-22,  show  some  of  these,  although  the  full 
effect  of  the  colors  and  the  lighting  must  be 
seen  to  be  appreciated.  Many  of  the  mo- 
tives seem  widely  spread  among  the  Cen- 
tral Algonkian  and  Southern  Siouan  tribes, 
but  do  not  extend  to  the  northerly  Ojibwa; 
though  common  to  some  of  the  southerly 
bands  of  that  tribe. 

It  is  notable  that  among  the  Sauk  and 
Fox  fruit  forms  seem  more  abundantly 
used  then  elsewhere,  and  for  some  curious 
reason  these  affiliated  peoples  do  a  large 
proportion  of  their  work  with  black  or  dark- 
colored  threads,  which  renders  it  somber 
and  less  pleasing.  Among  the  Southern 
Siouans,  not  omitting  the  Winnebago,  vari- 
ous star  figures  are  popular,  and  some- 
what more  idealistic  designs  are  found 
than  among  the  Menomini,  a  statement 
which  also  holds  true  of  their  embroidery. 

An  antique  pair  of  bead  garters,  the  mo- 
tive of  which  is  the  Thunderbird,  may  be 


INDIAN    NOTES 


u  a 

03  .2 
DC  K 
UJ  _ 

>  5 


a* 

<1 


5 


THUNDERBIRDS 

259 

seen  represented  in  pi.  xxxni,  b.     These, 

a  gift  to  the  writer  from  his  Indian  uncle. 

John  Satterlee,  were  once  the  property  of 

the      donor's      grandfather,      Apa'xsamin, 

"Acorn."     When  adorned  by  them,   that 

renowned  warrior  became  imbued  with  the 

power  of  the  birds  they  represented,  and 

was  able  to  call  the  lightning  from  the  skies 

to  strike  his  foes.     It  is  related  that  he  once 

slew  an  enemy  in  this  way.    No  doubt  the 

design  of  these  garters  was  dictated  by  the 

old   warrior's   familiar   demon   or   dream- 

guardian  during  his  puberty  fast.    I  have 

seen    a    somewhat    similar   pair,    of   more 

recent  origin,  and  doubtless  of  less  magic 

fame,  collected  by  Mr  M.  R.  Harrington 

among  the  Potawatomi. 

Some  small  pouches  with  animal  designs 

are  shown  in  pis.  LXVU-LXIX. 

DESIGNS  ON  WOVEN  BAGS 

Of  the  figures  to  be  found  on  the  woven 

bags  or  pouches  of  the  Menomini,  none  have 

any  native  signification  except  such  as  are 

realistic,   with   one   exception.    This   is   a 

simple     solid    figure    of    hourglass    shape 

AND    MONOGRAPHS 

260 


MENOMINI    CULTURE 


(fig.  18),  said  to  symbolize  a  coup  or  brave 
deed  on  the  part  of  the  owner.  It  is  sug- 
gestive of  the  X-shape  figures  of  like  im- 
port, painted  in  vermilion  on  grave-posts 


/\ 


FIG.  18.—  Hourglass  design.;   FIG.  20. — Grave-shed  design. 


FIG.  19. — Sacrificiallfood  dishes. 


FIG.  21. — Diamond  design.    FIG.  22. — Spider-web  design. 

or  on  weapons.  Fig.  19,  a,  b,  show  two 
oblong  figures  called  birch-bark  food  dishes, 
the  spots  inside  being  food.  These  often 


INDIAN    NOTES 


THUNDERBIRDS 


261 


accompany  respresentations  of  the  mani- 
tous  to  signify  sacrificial  offerings  made  to 
keep  them  contented.  A  grave-house  or 
covering  is  shown  in  fig.  20.  Food  dishes 
with  contents  are  sometimes  woven  near 
these  to  appease  hungry  souls. 

Of  other  realistic  forms,  none  of  which 
are  very  abundant,  as  compared  with 
purely  geometric  concepts,  the  Thunder- 
bird  is  perhaps  most  commonly  seen.  PL 
LXX,  e,  shows  one  of  these  manitous  woven 
on  an  antique  bag.  Zigzag  lines  repre- 
senting the  lightning  are  worked  above  its 
head.  Another  Thunderer,  without  the 
lightning  decoration,  is  seen  in  d  of  the 
same  plate,  taken  from  the  reverse  side  of 
the  same  bag.  A  flock  of  young  Thunder- 
birds,  with  joined  wing-tips,  is  portrayed 
in  b,  but  some  translate  this  figure  as  rep- 
resenting people,  or  more  commonly  women, 
with  clasped  hands,  and  speak  of  the  motive 
as  a  "'friendship"  design  placed  on  gift 
bags.  The  usual  explanation,  however,  is 
that  the  figures  represent  the  Thunderers, 
and  that  their  presence  on  any  article  is  a 
prayer  to  gain  the  protection  of  these 


AND    MONOGRAPHS 


262 


MENOMINI    CULTURE 


deities.  The  Thunderbird  design  as  shown 
on  these  bags  seems  to  be  a  very  ancient 
pan-Algonkian  concept.  The  writer  has 
noted  it  not  only  among  all  the  Central 
Algonkian  tribes  and  their  Southern  Siouan 
neighbors,  most  of  whose  concepts  of  art 
and  of  material  culture  have  been  borrowed 
from  the  former,  but  he  has  seen  the  iden- 
tical figures  on  archeological  specimens  col- 
lected on  Algonkian  sites  much  farther  east. 
At  Shinnecock  Hills,  Long  Island,  X.  Y., 
he  once  took  from  a  shell-heap  a  fragment 
of  pottery  with  the  form  of  a  Thunderer 
etched  on  it.  This  specimen  is  now  in  the 
American  Museum  of  Natural  History.  In 
the  Museum  of  the  American  Indian,  Heye 
Foundation,  there  is  a  fragment  of  red  shale 
from  the  great  Raritan  (Unami  Delaware) 
site  at  Tottenville,  Staten  Island,  X.  Y., 
with  similar  pictures  scratched  on  it,  and  a 
polished  stone  monitor  pipe  in  the  museum 
connected  with  Rutgers  College  at  Xew 
Brunswick,  N.  J.,  possibly  from. a  site  of 
the  same  people,  has  a  like  incised  orna- 
ment. A  portrait  of  a  Mahican  chief  from 
the  Hudson  river,  made  in  London  in  1799, 


INDIAN    NOTES 


SKINNER — MENOMINI    CULTURE 


THUNDERB1RD   DESIGNS   WOVEN   ON    BAGS 
a,  Woman  in  league  with  Thunderers;    b,  Three  Thunderers;   c,  Man 
in  league  with  Thunderer;  d,  The  Thunderbird;  e,  Thunderbird  and  lightning 


SKINNER — MENOMINI    CULTURE 


ANIMAL   DESIGNS  WOVEN   ON    BAGS 

a,  Underground  panther;  b,  c,  Underground  panther  and  real  panther;  d, 
Deer;  e,  Turtle 


PANTHERS 


263 


shows  the  same  motive  in  facial  painting. 
On  the  other  hand,  in  1913  the  writer  ob- 
served closely  similar  representations  of  the 
Thunderbirds  painted  on  several  lodges  of  a 
band  of  Plains  Cree  encamped  on  the  banks 
of  the  Qu'Appelle  river,  on  Crooked  Lake 
reserve  in  Saskatchewan. 

PI.  LXX,  c,  shows  a  man  "in  league 
with  the  Thunder,"  or  having  supernatural 
assistance  from  that  deity.  As  is  usual 
in  such  cases  the  man  is  shown  with  a 
hooked  nose,  suggestive  of  the  beak  of 
his  patron,  and  with  one  arm  linked  with 
or  joined  to  the  wing  of  the  manitou. 

In  a  of  the  same  plate  is  figured  a  woman 
en  rapport  with  the  Thunder.  Her  hands 
touch  the  wings  of  Thunderbirds  on  either 
side. 

The  mythical  Giant  Underground  Panther 
(pi.  LXXI,  a,  b)  is  not  uncommonly  shown 
on  bags  intended  as  receptacles  to  hold 
medicines.  It  is  distinguished  from  ordi- 
nary panthers  (c)  by  its  buffalo-like  horns. 
The  long,  curling  tail  drawn  under  the  feet 
is  often  spoken  of  as  "the  panther's  road." 
These  panther  figures,  except  for  the  posi- 


264 


M E  N  O  M I N I    CULTURE 


tion  of  the  tail,  closely  resemble  the  huge 
effigy  mounds  and  intaglios  of  the  panther 
found  in  Wisconsin,  just  as  the  represen- 
tations of  the  Thunderbirds  before  described 
resemble  the  bird  tumuli. 

A  deer  (pi.  LXXI,  d)  copied  from  a 
woven -bead  bag  containing  a  love-charm, 
constitutes  a  rare  motive  on  Menomini 
bags,  though  such  animals  are  frequently  to 
be  noted  on  specimens  from  the  Sauk,  Fox, 
Potawatomi,  and  Winnebago.  Among  the 
Eastern  or  Santee  Sioux  the  deer  or  the  elk 
is  counted  a  powerful  supernatural  assist- 
ant in  love  affairs. 

Some  bags  show  the  totem  animal  or 
dream-guardian  of  the  maker.  The  turtle 
(pi.  LXXI,  e)  is  a  rare  subject  taken  from  an 
old  fragment  of  a  bag  that  once  held  sacred 
objects.  It  is  one  of  the  few  examples  of 
this  reptile  that  has  come  to  the  attention  of 
the  writer,  although  they  have  sometimes 
been  noted  as  ornamental  designs  on  bead 
bags.  With  the  turtle  were  two  incomplete 
figures  denominated  snakes  by  the  wrinkled 
grandmother  who  presented  the  specimen 
(pi.  Lxxrn,  c).  It  is  said  that  sorcerers 


INDIAN    NOTES 


SKINNER — MENOMINI   CULTURE 


ANCIENT  DESIGNS  WOVEN  ON  BAGS 
Photograph  by  courtesy  of  the  American  Museum  of  Natural  History 


SKINNER — MENOMINI    CULTURE 


IZJZSBZS 


CONVENTIONALIZED  REALISTIC  DESIGNS 
a  Men  holding  hands  in  friendship;  b,  Man  and  Woman;  c.  Snakes 


FRIENDSHIP 


265 


sometimes  had  representations  of  horned 
serpents  woven  in  the  bags  which  contained 
their  poisons. 

In  pi.  LXXII,  b,  is  represented  an  ancient 
bag  of  basswood  twine  and  buffalo  wool, 
obtained  as  a  gift  from  Philip  Naku'ti, 
eighty-four  years  old  in  1911,  when  the  pre- 
sentation was  made,  who  had  inherited  it 
from  his  grandfather.  On  one  side  are 
shown  Thunderbirds  and  flocks  of  their 
young;  on  the  other,  Underground  and  pre- 
sumably actual  panthers  with  their  cubs, 
and  the  bark  dishes  from  which  they  are 
supposed  to  eat.  A  spider-web  is  repre- 
sented by  c  of  the  same  plate,  and  by  fig.  22. 
The  lozenges  in  fig.  21  and  in  pi.  LXXII,  /, 
are  called  "diamonds,"  though  this  term 
may  be  a  recent  one. 

The  design  in  pi.  LXXIII,  a,  signifies 
men  holding  hands  in  friendship.  They 
are  not  nearly  so  often  figured  as  are 
women,  for  some  reason,  nor  do  men  and 
women  often  alternate  on  any  bags  seen 
from  this  tribe.  But  note  b. 

The  well  known  "elongate  hexagon" 
(pi.  LXXIV,  a)  is  sometimes  designated  the 


AND    MONOGRAPHS 


266 

MENOMINI    CULTURE 

"watch  chain"  design  by  the  Indians,  but 

this  is  obviously  a  modern  term.     In  rare 

instances    I    have    seen    conventionalized 

flower  motives  on  Menomini  bags  of  this 

sort.     To  the  "hourglass,"  (fig.  18)  "poly- 

gon," (pi.  LXXIV,  d),  elongate  oval  or  "star" 

(c),  and  "eye"  design  (b),  the  writer  has 

supplied  the  names  given  for  convenience 

sake.    These  designations,   so  far  as  he  is 

aware,  are  entirely  unknown  to  the  Indians. 

EMBROIDERY 

Among    the    ornamental    arts    of    the 

Menomini,  that  of  embroidery  takes  first 

place.    It  is  also  a  handicraft  of  antiquity, 

embroidery  in   colored  quills  of   the   por- 

cupine dating   back   to   prehistoric   times. 

However,  in  the  years  since  the  first  white 

, 

contact,  Venetian  glass  beads  have  been 

gradually  substituted  for  the  quills.     This 

is  owing  to  the  ease  with  which  they  may 

be  manipulated,  and  to  the  fact  that  they 

require  no  preliminary  tedious  processes  of 

gathering,  sorting,  dyeing,  and  softening. 

But  the  ancient  designs  seem  to  have  been 

retained  in  their  entirety. 

INDIAN    NOTES 

SKINNER — MENOMINI    CULTURE 


z^ooczzxxx: 


CONVENTIONALIZED   GEOMETRIC   DESIGNS 
a.  Elongate  hexagon  or  watch  chain;  b,  Eye;  c.  Star;  d.  Polygon 


SKINNER— MENOMINI    CULTURE 


QUILL  EMBROIDERY  ON  OTTER-FUR  BAGS 
Photograph  by  courtesy  of  the  American  Museum  of  Natural  History 


267 


Menomini  embroidery  is  distinctive  in  its 
tendency  to  graceful  openwork,  without  a 
filled-in  background.  It  is  thus  reminiscent 
of  the  quillwork  of  the  early  Iroquois,  the 
designs  consisting,  like  theirs,  of  geometric 
or  of  conventionalized  figures,  the  latter 
being,  however,  somewhat  more  realistic 
(pi.  LXXV-LXXVH).  Heavy  figures  and 
solidly  quilled  or  beaded  motives  are 
avoided.  The  large,  closely  covered,  con- 
ventional designs  of  the  other  Central 
Algonkian  and  Southern  Siouan  tribes  occur 
only  rarely,  except  in  the  case  of  the  silk 
applique  work  on  women's  garments. 
Equally  rare  are  the  highly  realistic  designs, 
animal  or  floral,  so  dear  to  the  hearts  of 
the  Ojibwa.  Specimens  of  both  these 
types  are  sometimes  seen  among  the  Meno- 
mini, but  they  are  probably  intrusive.  On 
the  other  hand  the  Woodland  Potawa- 
tomi,  who  are  in  contact  with  the  Menomini 
on  the  north,  seem  to  have  copied  Meno- 
mini motives,  and  indeed  have  so  confessed 
to  the  writer.  Their  native  style  is  rather 
that  of  the  general  Central  Algonkian 
culture. 


AND    MONOGRAPHS 


268 


ME NO MINI    CULTURE 


SILK  APPLIQUES 

Applique  designs  made  in  colored  silk  rib- 
bons, cross-stitched,  or  so  carefully  turned 
in  and  sewn  that  the  stitching  is  invisible, 
are  found  on  the  broadcloth  leggings,  robes, 
and  skirts  now  worn  by  women,  and  tradi- 
tion states  that  these  are  survivals  of 
quilled  decorations  on  dark-dyed  deer- 
skin. The  figures  are  sometimes  purely 
geometric,  or  geometric  figures  combined 
with  conventional  floral  designs;  but  the 
greater  number  of  applique  motives  are 
purely  floral. 

While  little  or  no  symbolism  is  to  be  found 
in  Menomini  embroidery,  in  their  silk 
applique  work  the  contrary  is  true.  Ac- 
cording to  tribal  mythology  there  is  a  set 
of  four  celestial  sisters  who  dwell  in  the 
southern  heavens,  who,  with  another  group 
of  four  sisters  living  in  the  east,  control  the 
destinies  of  women.  To  the  southern  sky 
sisters  certain  colors  are  appropriate,  and 
each  has  power  to  travel  and  befriend 
females  in  one  of  the  four  directions.  The 
colors  are:  red  for  the  east,  black  for  the 


INDIAN    NOTES 


SKINNER — MENOMINI    CULTURE 


m 


QUILL   EMBROIDERY   ON   OTTER  TAILS 
Photograph  by  courtesy  of  the  American  Museum  of  Natural  History 


SKINNER — MENOMINI    CULTURE 


PL.    LXXVII 


QUILLED  POUCH    MADE  OF  EAGLE-SKIN 
Photograph  by  courtesy  of  the  American  Museum  of  Natural  History 


APPLIQUE 

269 

north,  white,  yellow,  or  blue,  for  the  south 

and   west.    In    the   latter   instance   there 

seems  to  be  confusion  in  the  minds  of  the 

Indians  as  to  which  is  which.    The  most 

that  can  be  said,  then,  is  that  the  colored 

ribbon  work  has  a  primary  use  which  is 

purely  ornamental,  and  a  secondary   use 

which  is  ceremonial,  the  colors  being  looked 

upon   as  protective  emblems  of  the  Sky 

Women. 

DESCRIPTION   OF   SPECIMENS 

Some  few  of  the  ribbon  designs  appli- 

qued  on  women's  garments  are  geometric 

figures,    principally    diamonds,    often    in- 

dented at  the  short  axes  (fig.  23),  or  alter- 

nated with   elongated  diamonds  and  dia- 

mond-like    figures.     Triangles,     hexagons, 

oblongs,   and  ovals  also  occur  in  similar 

rows,    with    alternations    of    regular  and 

elongate  figures  (fig.  24). 

Stepped    triangles    and    diamonds    are 

found  in   combination  with  floral    figures 

(fig.  25),  and  diamonds  with  elongated  and 

indented  sides  are  seen  (fig.  26),  but  it  is  a 

question  whether  or  not  some  of  these  con- 

AND    MONOGRAPHS 

270 


MENOMINI    CULTURE 


FIG.  23. — Indented  diamonds. 


FIG.  24. — Stepped  triangles  and  diamonds. 


FIG.  25. — Stepped  triangle  and  floral  design. 


FIG.  26. — Elongate  diamonds. 


INDIAN    NOTES 


DESIGNS 

cepts,  which  now  seem  to  be  wholly  geo- 
metric, are  not  the  ultimate  conventionali- 
zation of  floral  motives. 

Among  the  conventional  floral  designs, 
fig.  27  shows  a  still  recognizable  oak-leaf 


FIG.  27. — Oak -leaf  and  acorn. 


FIG.  28. — Antennae  motive. 

and  acorn  basis,  but  fig.  28  impresses  the 
writer  as  having  been  derived  from  the 
upper  or  forward  wings  and  feathery  anten- 
nae of  one  of  the  larger  species  of  moths. 
Fig.  29  may  perhaps  be  a  further  conven- 
tionalization of  this  motive  in  which  the 


271 


AND    MONOGRAPHS 


272 


MENOMINI    CULTURE 


original  has  been  forgotten,  the  antennae 
exaggerated,  and  the  wings  attenuated, 
dwarfed,  and  notched.  Hearts  and  dia- 
monds, which  form  a  minor  decoration  on 


FIG.  29. — Antenna;,  hearts,  and  diamonds. 

this  specimen,  perhaps  indicate  the  modern 
influence  of  a  pack  of  cards. 


While  at  first  glance  fig.  30  seems  to 
belong  to  the  purely  geometric  group,  the 
writer  inclines  to  the  opinion  that  it  repre- 
sents another  case  of  the  ultimate  conven- 


INDIAN    NOTES 


SKINNER — MENOMINI    CULTURE 


PL.    LXXVIII 


FLORAL  DESIGNS 
a.  On  breech-clout;  b,  On  cradle-band 


I  '3 
O  33 
EC 


STENCILS 


273 


tionalization  of  an  open-flower  and  spread- 
ing-leaf  motive. 

The  designs  are  made  from  stencils  cut 
from  paper  or  from  birch-bark,  outlined 
with  flour  paste  or  charcoal,  each  stencil 
being  a  single  unit  of  the  design,  and  re- 
peated as  often  as  is  needed.  The  speci- 
men shown  in  pi.  LXXVIII,  a,  is  the  hand- 
somely decorated  front  and  rear  flaps  of  a 
breech-clout,  obtained  by  the  writer  among 
the  Menomini,  but  of  doubtful  origin,  for  all 
the  old  breech-clouts  from  this  tribe  which 
have  come  under  our  observation  have  been 
beautified  by  flower  designs  like  those  seen 
among  the  Ojibwa,  only  more  crudely 
done.  This  specimen  resembles  closely 
Winnebago  or  Sauk-and-Fox  work,  the 
form  of  the  doubly-curved  floral  design  par- 
taking much  of  the  nature  of  those  found 
among  these  people.  It  is  quite  possible, 
however,  that  the  garment  may  be  of 
Menomini  make,  for  the  art  of  the  tribe  is 
somewhat  of  a  cross  between  pure  Central 
and  Northern  Algonkian  motives. 


AND    MONOGRAPHS 


274 


MENOMINI    CULTURE 


PORCUPINE  QUILLWORK 

Formerly  the  Menomini  delighted  to 
adorn  their  garments  with  the  dyed  quills 
of  the  porcupine,  but  of  late  years  the  art 
has  disappeared,  except  for  the  coarse 
variety  still  used  to  decorate  birch-bark 
boxes  of  small  size  intended  to  hold  trinkets 
or  maple  sugar  (pi.  LXXIX,  a,  c).  A  few 
beautiful  examples  of  the  delicate  open- 
work figures  once  made  on  deerskin  have 
survived  on  the  feet  and  tails  of  medicine- 
bags  of  otter,  mink,  and  even  weasel-skin, 
on  pouches,  arm-bands,  and  receptacles 
found  in  ancient  sacred  bundles,  and  on 
moccasins  and  various  small  objects  still  in 
the  possession  of  the  descendants  of  the 
early  white  settlers  at  Fort  Howard  and  the 
Green  bay  district  generally.  Some  fine 
examples  are  to  be  seen  in  the  museum  of 
the  Kellogg  Public  Library  at  Green  Bay, 
and  others,  family  heirlooms,  are  in  the 
possession  of  Miss  Deborah  Marten  of  that 
city.  It  is  regrettable  that  these  speci- 
mens are  so  obscurely  located,  instead  of 
being  placed  with  one  of  the  large  museums, 


INDIAN    NOTES 


QUILLWORK 


275 


where  they  could  be  viewed  by  thousands 
and  their  preservation  be  assured. 

The  task  of  embroidering  with  porcupine- 
quills  is  said  to  have  been  both  irksome  and 
dangerous.  The  sharp  tips  of  the  spines 
were  likely  to  wound  the  fingers  in  the 
process  of  being  sewed  in,  and  afterwards,  in 
being  trimmed  off,  might  fly  into  the  eyes 
and  cause  blindness. 

In  embroidering,  the  quills  were  softened 
in  water,  flattened  between  the  teeth  or  the 
fingernails,  and  sewed  with  an  awl  on  a 
background  of  soft-tanned  leather,  which 
itself  had  been  previously  dyed  a  dark  color. 
A  pattern  was  marked  on  the  leather  before 
the  work  was  commenced.  And  when  the 
design  was  completely  embroidered,  the 
quills,  still  soft,  were  flattened  and  smoothed 
by  rubbing  with  a  tool  made  of  antler  (fig. 
53).  Porcupine-quills  were  also  woven  to 
form  belts  and  decorative  strips;  they  were 
used  as  ornamental  wrappings  for  pipestems, 
to  fringe  the  legs  of  small  skins  used  as  med- 
icine containers,  and,  with  horsehair,  to  adorn 
the  decorative  strips  attached  to  the  shafts 
of  eagle-feathers. 


AND    MONOGRAPHS 


276 

MENOMINI   CULTURE 

In  the  oldest  examples  of  quillwork  seen 

by  the  writer,  namely  the  medicine-bags, 

which  are  handed  down  from  generation  to 

generation  and  are  said  to  date  back  as  far 

as  two  hundred  years,  floral  designs  have 

been  abundant.. 

ANTIQUITY   OF   FLORAL   MOTIVES 

•  As  has  just  been  mentioned,  floral  de- 

signs, especially  in  conventionalized  forms, 

are  unquestionably  of  respectable  antiquity 

among  the  Menomini,  since  they  appear  on 

examples  of  quill  embroidery  attached  to 

medicine-bags  or  other  receptacles  some  of 

which  can  be  traced  back  two  hundred  years 

or  more.    The  wide  diffusion  of  this  art 

among  the  various  forest  tribes,  and  its 

disappearance  along  with  other  traits  of 

Woodland  culture,  as  soon  as  the  borders 

of  the  Woodland  area  are  reached,  mark  it 

as  one  of  the  distinctive  units  of  that  cul- 

ture.   There  is  no  reason  to  maintain  that 

because  Prairie  Indians  prefer  to  use  geo- 

metric   motives    almost    exclusively    the 

Forest  tribes  must  necessarily  have  done  so. 

Except  in  the  Southeastern  or  Gulf  re- 

INDIAN    NOTES 

FLORAL    DESIGNS 


277 


gion,  where  still  other  esthetic  ideas  prevail, 
floral  concepts  are  one  of  the  concomitants 
of  Eastern  Woodland  material  culture,  and 
go  hand-in-hand  in  distribution  with  such 
other  characteristic  features  as  the  soft- 
soled  moccasin.  Southern  Siouan  tribes, 
and  the  Eastern  Dakota,  all  of  whom  belong 
to  the  same  group  as  the  Central  Algonkians, 
so  far  as  material  culture  is  concerned,  also 
make  use  of  these  floral  motives.  On  the 
northern  plains,  among  those  tribes  which 
are  in  the  process  of  graduation  from  Wood- 
land to  Plains  culture,  like  the  Bungi  and 
the  Plains  Ojibwa,  or  the  Plains  Cree,  who 
have  practically  crossed  the  dividing  line, 
similar  floral  designs  are  found.  These 
facts  demonstrate  that  floral  concepts  are  a 
fundamental  trait  of  Woodland  culture,  and, 
so  far  as  we  can  determine,  an  ancient  one. 
The  region  in  which  they  are  in  vogue  has, 
in  comparatively  recent  times,  been  ex- 
tended across  the  subarctic  forest  belt  to 
the  West  where  it  now  includes  even  the 
Tlinkit. 

It  is  undeniable  that  the  Ojibwa  and  the 
Eastern  Cree  in  particular  have  modernized 


AND    MONOGRAPHS 


278 


MENOMINI    CULTURE 


certain  designs.  No  claim  can  be  made 
for  the  antiquity  of  the  flower-pot  or  jar- 
diniere from  which  issues  a  double  spray  of 
flowers,  but  there  were  blossoms  in  the  for- 
ests and  Indians  to  admire  and  copy  them 
before  flower-pots  were  introduced.  Large 
bands  of  Ojibwa  reside  in  Canada  where  the 
maple-leaf  is  the  dominion  emblem,  and 
numbers  of  the  tribe  on  both  sides  of  the 
border  make  designs  on  which  realistic 
maple-leaves  with  full  venation  are  promi- 
nent. This  particular  type  of  work  is  un- 
questionably modern,  and  has  no  doubt 
been  encouraged  by  traffic  with  the  whites, 
yet  the  underlying  idea  of  a  realistic  leaf  is 
not,  especially  among  the  Ojibwa,  who  of  all 
Indians  seem  to  have  gone  more  directly  to 
botanical  originals  for  their  inspiration.  At 
present  the  Menomini,  who,  when  the 
writer  first  saw  them  in  1909,  were  still 
making  only  their  own  types  of  beadwork, 
are  turning  their  attention  more  and  more 
to  realistic  Ojibwa  designs.  Yet  this  may 
be  only  a  recrudescence  of  an  older  custom, 
for  some  antique  Menomini  specimens  which 
I  have  seen  are  more  realistic  in  their  con- 


INDIAN    NOTES 


M  E  T  A  L-W  O  R  K 

279 

cepts  than  much  of  the  work  dating  from 

post-European  contact. 

This  discussion  must  not  be  interpreted 

to  mean  that  the  writer  thinks  that  the 

early  Menomini  and  other  forest  peoples 

made  use  of  flower  figures  exclusively,  and 

utterly  neglected  geometric  designs.     Such 

is  not  the  case.    They,  and  all  their  cul- 

tural relatives,  had  many  geometric  con- 

cepts in  their  art,  which  were  contempo- 

raneous with  these.     In  embroidery,  carv- 

ing, and  later  in  applique,  however,  floral 

designs  predominate  over  all  others,  whereas 

in  pottery,  basketry,   and  in  woven  bags 

and  mats,  geometric  figures  were  preferred, 

or  dictated  by  custom,  or,  in  some  instances, 

more  easily  made. 

METAL   WORKING 

The  elders  still  repeat  traditions  concern- 

ing  the    ancient    use    of    native    copper. 

According  to  these  stories,  the  Menomini 

knew  copper  only  in  the  surface  veins,  and 

did  not  attempt  to  sink  shafts  for  mining 

purposes.     It  is  said  that  fire  was  used  to 

soften  the  ore  so  that  it  might  be  cut  with 

AND    MONOGRAPHS 

280 


MENOMINI    CULTURE 


stone  implements.  The  detached  mass 
was  then  taken  home  and  again  heated,  and 
hammered  into  shape  with  stones.  The 
melting  process  was  unknown  by  the  In- 
dians who  were  ignorant  both  of  the  means 
of  producing  heat  great  enough  to  melt 
copper  and  of  the  crucibles  to  tontain  the 
molten  metal.  Slightly  grooved  or 
notched  stone  mauls,  such  as  are  still  to 
be  picked  up  on  the  ancient  sites  of  the 
Menomini,  could  well  have  been  used  for 
beating  out  copper. 

Many  types  of  native  copper  implements 
have  been  obtained  on  the  old  Menomini 
sites  at  the  Suamicos,  Oconto,  Peshtigo, 
and  elsewhere  on  Green  bay,  Wisconsin, 
especially  by  Mr  J.  P.  Schumacher  of 
Green  Bay.  Among  the  articles  found  have 
been  arrowpoints,  knives,  spear-heads,  a 
butterfly  ceremonial  (with  a  cache  of  other 
copper  articles  at  Oconto),  and  fishhooks. 
The'  writer  personally  found  a  fishhook  on 
one  of  the  Oconto  sites. 

At  the  present  time  the  Menomini  make 
a  variety  of  ornaments  from  silver  and  ger- 
man  silver;  principally  round,  flat  buttons 


INDIAN    NOTES 


SILVERSMITHS 


281 


and  brooches  of  types  similar  to  those  in 
use  by  the  Iroquois  and  other  eastern  tribes, 
attached  by  means  of  a  tongue  (pi.  LXXX). 
They  also  manufacture  rings,  bangles,  ear- 


FIG.  31. — Rings  of  beaten  metal.     (Actual  size.) 


FIG.  32. — Metal  earring  with  incised  design.     (Actual  size.) 

rings,  and  bracelets.  In  the  workman- 
ship and  design  of  the  latter  they  show 
peculiar  skill  and  originality.  Several  ex- 
cellent examples  are  shown  in  figs.  5,  31,  32. 
The  tools  used  by  Menomini  silver- 
smiths are  obviously  derived  from  those 


AND    MONOGRAPHS 


282 

MENOMINI    CULTURE 

kept  on  hand  by  early  traders  as  a  part  of 

their  stocks  in  trade,  and  consist  of  small 

commercial  or  smithy-made  punches,  ham- 

mers, and  dies  of  metal,  with  a  little  iron 

anvil.     Some  of  these  tools  have  been  im- 

provised  from   old   files   and   rasps.    The 

last  surviving  Menomini  silversmith  of  the 

writer's   acquaintance   is    Teko   Whitefish, 

who  was  actively  plying  his  trade  in  the 

early  summer  of  1920. 

POTTERY 

Although  pottery  vessels  are  said  not  to 

have  been  made  or  used  by  the  Menomini 

for  over  a  hundred  years,  the  memory  of  the 

process,  as  described  to  them  by  their  par- 

ents, still  lingers  among  some  of  the  older 

people.    In  1911   the  late  Philip  Naku'ti, 

then  eighty-four  years  of  age,  told  the  writer 

that  vessels  were  made  of  selected  clay, 

which  was  pounded  and  mixed  with  pul- 

verized shells  of  the  freshwater  clam  (Unio 

sp.)  for  tempering.    When  the  clay  had  been 

properly  prepared,  more  water  was  added, 

and  it  was  kneaded  into  a  stiff  paste.     This 

was  plastered  by  hand  over  a  large  ball  of 

INDIAN    NOTES 

SKINNER — MENOMINI    CULTURE 


SILVER   BROOCHES 
Diameter  of/,  4J  in. 


POTTERY 

basswood-bark  twine,  an  opening  being  left 
out  of  which  protruded  an  end  of  the  string. 
The  clay  was  then  smoothed  off  with  a 
stick,  and  the  incipient  vessel  was  set  in 
the  sun  to  dry.  In  fact,  sunshine  was 
considered  such  a  necessary  factor  in  the 
drying  process  that  no  one  ever  attempted 
to  make  pottery  on  a  dull  day. 

When  the  clay  coating  was  dry,  the 
potter  took  hold  of  the  end  of  the  ball  of 
twine,  which  had  been  left  protruding 
from  the  opening  made  for  the  purpose,  and, 
pulling  it,  unwound  the  ball  within,  leaving 
an  earthen  shell.  Fresh  clay  was  daubed 
over  the  rough  inside,  and  the  outside  was 
again  scraped  smooth  with  a  stick.  The 
vessel  was  then  sized  with  a  coating  or 
wash  of  finer  clay,  and  ornamented  with 
designs  marked  with  a  sharpened  stick. 
Such  was  Naku'ti's  information,  but  arch- 
eological  evidence  is  to  the  effect  that  fig- 
ures impressed  by  means  of  sticks  wrapped 
with  cord  predominate  over  incised  designs. 
After  decorating  the  receptacle,  holes  were 
bored  in  the  sides  near  the  rim,  for  the 
purpose  of  affixing  a  bail  of  basswood-bark. 


283 


AND    MONOGRAPHS 


284 


ME NO MINI    CULTURE 


The  vessel  was  then  dried  again,  and  is 
said  to  have  been  ready  for  use.  Xaku'ti 
supposed  it  not  to  have  been  fired  but  to 
have  become  hardened  by  the  heat  while 
in  use,  but  apparently  memory  or  his  in- 
formation must  be  at  fault  in  this  particu- 
lar, for  not  only  does  it  seem  improbable 
that  an  unfired  vessel  could  have  been 
made  to  retain  liquid  without  dissolving  or 
coming  apart,  but  all  the  potsherds  and 
vessels  seen  or  collected  by  the  writer  from 
old  Menomini  sites  show  distinct  evidence 
of  firing.  Indeed  they  could  not  otherwise 
have  withstood  the  elements  for  so  many 
years.  Possibly  the  theory  that  vessels 
were  used  without  this  essential  step  is  a 
"folk  explanation"  of  a  now  forgotten  art. 
Archeological  investigations  show  that  the 
earthen  jars  of  the  ancient  Menomini  are 
of  the  old  "pan-Algonkian"  type  with 
pointed  base  (fig.  33). 

Peter  Fish  once  told  the  writer  that 
stone  kettles  were  made  in  olden  times.  A 
shallow  hole  was  first  pecked  in  a  bowlder 
with  another  stone,  and  the  pitting  then 


INDIAN    NOTES 


POTTERY 

rubbed    smooth.     Perhaps    this    datum    is 
really  referable  to  stone  mortars. 

It  is  said  that  dishes  and  spoons  were 
made  of  clay  before  wood  came  into  use, 
but  this  may  be  merely  a  confused  memory 


FIG.  33. — Pottery  jar  with  pointed  base.     (Height,  16j  in.) 


of  the  making  of  pottery  jars  described 
above.  In  common  with  a  number  of 
other  Algonkian  tribes  visited  by  the 
writer,  the  Menomini  believe  that  the  first 
iron  and  brass  or  copper  kettles  obtained 


285 


286 

MENOMINI    CULTURE 

by  them  were  thrown  up  on  the  surface  of 

the  earth  to  sacred  dreamers  by  the  Under- 

neath Gods.    Probably  this,  too,  is  a  sur- 

vival of  a  tradition  dating  back  to  the  time 

when  kettles  were  made  of  earth,  the  prop- 

erty of  the  Powers  Below.     Be  it  as  it 

may,    this    idea    is    curiously    widespread 

among  kindred  tribes. 

HOUSEHOLD  UTENSILS 

WOODEN  BOWLS 

Among    the    Menomini    two    types    of 

wooden  bowls  are  known  which  are  com- 

mon to  nearly  all  the  forest  tribes.    These 

are  the  round  form,  and  an  oval  variety, 

rising  to  a  point  at  each  end.    A  few  of  the 

circular  bowls  possess  a  handle  on  one  side. 

Both  types  vary  in  size,  from  tiny  affairs 

capable  of  holding  only  a  few  doses  of 

medicine,  with  tiny  carved  spoons  to  match, 

to  large  feasting  bowls,  two  and  one-half 

feet  in  diameter,  with  huge  ladles  for  serv- 

ing.   The  average  size  of  the  round  bowls 

is  from  eight  to  ten  inches  in  diameter. 

They  are  used  principally  as  individual  food 

INDIAN   NOTES 

WOODEN    BOWLS 


287 


dishes,  or  for  throwing  dice.  Oval  bowls 
are  used  only  for  food  or  for  medicine,  and 
are  seldom  of  great  size. 

Wooden  bowls  are  no  longer  made,  and 
are  now  rare  among  the  Menomini.     For- 


FIG.  34. — Oval  wooden  bowl.     (Extreme  diameter,  7j  in.) 


FIG.  35. — Round  wooden  bowl.     (Extreme  diameter, 
11 A  in.) 

merly  they  were  fashioned  from  the  knots  or 
burls  of  the  birch,  black  ash,  and  curly 
maple.  After  the  bowl  had  been  cut  from 
the  tree  on  which  it  grew,  it  was  shaped  and 
hollowed  by  burning  and  scraping  with  a 


AND    MONOGRAPHS 


288 

MENOMINI    CULTURE 

crooked   knife  or  a   small  adze.     In  still 

earlier  times  flint,  shell,  or  native  copper 

implements  were  used.     The  process  is  the 

same  as  that  used  in  carving  out  log  mor- 

tars or  dugout  canoes. 

PI.  LXXXI  exhibits  a  bowl  of  the  round 

type  with  a  carved  handle.     These  bowls 

are  never  made  with  thick,  flat  bottoms  as 

among  the  Iroquois.     Fig.  34  represents  an 

oval  bowl,  and  fig.  35  a  round  bowl.    These 

latter  are  7?  in.  and  lliV  in.,  respectively, 

in  greatest  diameter. 

TORTOISE-SHELL  DISHES 

Dishes  or  bowls  made  of  the  shells  (cara- 

paces) of  the  margined,  wood,  or  Blandings 

tortoise,  are  sometimes  seen.     These  uten- 

sils (fig.  36)  are  prepared  for  use  by  scraping 

out  the  inner  ribs,  and  sometimes  by  trim- 

ming the  edges  of  the  shell  away.     They 

are  used  for  various  purposes,  often  for 

holding  tobacco.    They  seem  to  be  anal- 

ogous to  the  archeological  specimens  found 

in  graves  and  shellpits  in  coastal  New  York. 

INDIAN    NOTES 

SHELL    BOWLS 


289 


The  example  figured  is  in  the  American 
Museum  of  Natural  History,  and  measures 
7 1  in.  in  length. 


FIG.  36. — Bowl  made  of  tortoise-shell.     (Length,  7J  in.) 
Courtesy  of  the  American  Museum  of  Natural  History. 

WOODEN  SPOONS 

Spoons  with  short  handles  and  large, 
broad  bowls,  were  formerly  carved  from  red 
cedar,  birch,  maple,  and  walnut.  Fig.  37 
shows  a  large  ladle  used  in  serving  feasts  of 
the  Mita'win,  on  the  handle  of  which  is 
carved  a  human  head,  intended  to  represent 
Mannabus;  fig.  38  is  another,  less  handsome, 
long-handled  example.  They  are,  respec- 
tively, 13|  in.  and  24  in.  in  length.  Most 
spoons  and  ladles  are  plain,  or  at  least 
ornamented  only  with  some  simple  open- 


AND    MONOGRAPHS 


290 


MENOMINI    CULTURE 


work  carving  (fig.  39).  This  latter  form  is 
one  which  I  have  not  observed  elsewhere, 
and  is  now  in  the  American  Museum  of 
Natural  History.  Most  wooden  spoons 


FIG.  37. — Ceremonial  ladle.     (Extreme  length,  13J  in.) 

possess  a  handle  carved  so  as  to  form  a 
backward-pointing  hook,  so  that  they  may 
be  hung  over  the  edge  of  a  bowl  or  a  kettle 
and  not  slip  into  the  food.  This  is  a  feature 


INDIAN    NOTES 


WOODEN    SPOONS 


291 


FIG.  39. — Spoon  with 
straight  handle.  Cour- 
tesy of  the  American 
Museum  of  Natural 
History. 


FIG.  38. — Long-handled  ladle. 
(Extreme  length,  24  in.) 


AND    MONOGRAPHS 


292 


MENOMINI    CULTURE 


that  is  rather  widely  found  among  the 
Woodland  tribes  (fig.  40).  On  the  whole, 
Menomini  spoons  are  not  so  well  made  as 
those  of  their  neighbors;  the  attractively 
carved  ladles  of  the  Sauk,  Fox,  Potawa- 
tomi,  Winnebago,  and  eastern  Sioux,  with 
their  effigy  handles,  are  certainly  of  a  better 
type. 


FIG.  40. — Spoon  with  hooked  handle.     (Extreme  length, 
6|  in.) 

SHELL  SPOONS 

Spoons  are  said  to  have  been  carved  of 
antler  and  of  bone,  but  this  is  no  longer 
done.  Fig.  41  shows  a  crude  spoon  made 
from  the  slightly  modified  scapula  of  a 
young  black  bear,  now  in  the  American 
Museum  of  Natural  History.  It  seems 
highly  probable  that  spoons  made  of  simple 


INDIAN    NOTES 


SHELL    SPOONS 

293 

clamshells  were  the  forerunners  of  wooden 

ladles  among  the  Menomini.     In  fact,  this 

has  been  stated  by  one  of  the  Jesuit  mis- 

sionaries at  Green  Bay, 

in  speaking  of  the  adja- 

cent tribes.    Moreover, 

the  Menomini,  for  cer- 

tain    ceremonial     pur-           /        \ 

poses,  still    use    clam-        >/-j.':''^^. 

shell  spoons;  for  example       Mb'''1*'"      ^ 

in    administering     the      jfjj:  .-  .         v\ 

sacred  drink  during  the     HL        •    •   '.    \ 

initiation  of  candidates   |H                      '•  \ 

in  iheMita'unn.  A  clam-    «|                      J 

shell   for   this  purpose      Xs^U_  ^/ 

should  be  found  in  every      FIG.  4  1.—  Spoon  made 

properly  equipped  medi-  y^g  ^a,.503 

cine-bag. 

BASKETS  AND  BOXES 

Among  the  Menomini  the  art  of  making 

splint    baskets    in    checker,    twilled,    and 

wicker-work,   is   neither   ancient   nor  well 

developed.     It  is  an  industry  brought   to 

the  tribe  by  the  Oneida  and   the  Stock- 

bridges  from  the  East.     The  forms  in  use 

AND    MONOGRAPHS 

294 

MENOMINI    CULTURE 

include   fancy-work   baskets,   storage  bas- 

kets, and  even  broad-brimmed  hats.    These 

articles  are  principally  made  for  sale,  and 

are  seldom  used  by  the  Menomini.    On  the 

subject  of  basketry  Hoffman  remarks: 

"Baskets    are    made    on    much    the    same 

principle  of  plaiting  as  is  employed  for  bark 

mats.    The   strips   or   osiers   are   made   from 

black  elm,  the  necessary  limbs  being  from  3 

to  4  inches  in  diameter;  these  are  thoroughly 

hammered  with  a  wooden  mallet  until  the  indi- 

vidual layers  of  the  branch  are  detached  from 

the  layers  immediately  beneath.    These  layers 

are  then  cut  into  thin  narrow  strips  by  means 

of  the  knife  universally  used  [the  crooked  knife]. 

The  strips  are  kept  in  coils  until  ready  for  use, 

when  they  are  soaked  in  water."16 

Since   time   immemorial   the   Menomini 

have  made  baskets,  boxes,  pails,  and  other 

receptacles  of  birch-bark.    The  commonest 

of  these  are  plain  boxes  popularly  known  as 

"mococks"  throughout  the  region  of  the 

great  lakes.    They  are  made  of  a   single 

piece  of  birch-bark  cut  according  to  the 

pattern  displayed  in  pi.  LXXIX,  a.     The 

sides  are  then  folded  up  and  sewed  together 

with  spruce-root.    Around  the  upper  edge 

a  band  of  split  willow  is  also  sewed  on  to 

i 

INDIAN    NOTES 

M  O  C  O  C  K  S 


295 


strengthen  the  rim.  The  boxes  are  usually 
provided  with  a  cover  of  bark,  which  is 
sewed  on  in  the  same  manner.  These  re- 
cepacles  range  in  size  from  huge  storage 
affairs  for  holding  maple  sugar,  to  little 
trinket  boxes.  The  shape  resembles  a  trun- 
cated pyramid  with  rounded  edges,  and,  in 
in  the  case  of  the  smaller  boxes,  sides  and 
cover  are  often  ornamented  with  colored 
porcupine-quills.  Another  form  of  orna- 
mented bark  box  of  more  nearly  rectangular 
shape  is  shown  in  pi.  LXXIX,  c.  Among  the 
Menomini  the  writer  has  never  seen  these 
bark  receptacles  ornamented  with  any  other 
device  save  quilling.  Pails  made  like  the 
mococks  except  in  shape  are  used  to  carry 
maple-sap.  Small  bark  dishes  are  used  to 
catch  the  sap  as  it  drips  from  the  spout 
driven  into  the  maple  tree.  These  articles 
are  also  described  in  the  section  on  making 
maple  sugar,  pages  165-168. 

A  cleverly  made  and  uniquely  shaped 
cylindrical  box  of  birch-bark  is  shown  in  pi. 
LXXIX,  b.  It  is  composed  of  a  circular 
piece  of  bark,  apparently  slipped  off  a  log, 
perhaps  a  rotten  one,  and  a  disc  of  wood 


AND    MONOGRAPHS 


296 


ME NO MINI    CULTURE 


which  forms  the  bottom.  The  top  is  made 
of  another  disc  which  fits  over  the  upper 
edge.  Sweet-grass  baskets  (figs.  42,  43) 


FIG.  42. — Sweet-grass  basket  ornamented  with  quilhvork. 
Courtesy  of  the  American  Museum  of  Natural   History. 

are  made  by  the  coil  process,  and  quilled. 

Although    they  are   common  among  the 

Sauk,  Fox,  and  Kickapoo,  I  have  seen  only 

two  buffalo-hide  trunks  among  the  Meno- 


TNDIAN    NOTES 


BASKETS 

mini.  One  (fig.  44)  is  in  the  Americ%n 
Museum  of  Natural  History,  and  was  col- 
lected by  the  late  Dr  William  Jones.  It  is 
about  3  ft.  long,  18  in.  broad,  and  18  in. 


-.--••  t=  "    .• 


FIG.  4.3. — Sweet-grass  basket  ornamented  with  quillwork. 
Courtesy  of  the  American  Museum  of  Natural  History. 

high,  and  is  made  of  plain  bison-hide.  The 
other,  of  about  the  same  size  and  shape,  is  in 
the  Milwaukee  Public  Museum.  It  was  col- 
lected by  Dr.  S.  A.  Barrett,  and  is  unique 
in  that  it  still  retains  the  wool  inside. 


297 


AND    MONOGRAPHS 


298 


MENOMINI    CULTURE 


Che  family  from  whom  Dr  Jones  obtained 
his  specimen  have  informed  the  writer  that 
their  trunk  may  have  been  of  Sauk  origin. 


FIG.   44. — Bison-hide   trunk. 
Courtesy  of  the  American  Museum  of  Natural  History. 

However,  all  those  which  have  come  to  my 
attention  from  that  tribe  have  been  adorned 
with  painted  figures. 


INDIAN    NOTES 


WOODEN    BOXES 


299 


OTHER.  RECEPTACLES 
Shallow,  oblong, 
wooden  boxes  with 
sliding  covers  are 
used  to  hold  eagle- 
feathers  (fig.  45). 
They  measure 
about  twelve  inches 
in  length,  by  three 
in  breadth,  and,  in 
the  case  of  old 
specimens,  have 
been  carved  out  by 
hand.  They  are 
widely  distributed 
among  the  Cen- 
tral tribes.  The 
example  here 
figured  is  in  the 
American  Museum 
of  Natural  History. 
Two  rawhide 
pouches  with  open- 
work ornamenta- 
tion cut  in  their 
flaps  are  shown  in 


AND    MONOGRAPHS 


300 


MENOMINI    CULTURE 


FIG.  46. — Rawhide  pouch  for  holding  porcupine- quills. 


FIG.   47. — Rawhide   pouch   for  holding   porcupine-quills 
(Length,  about  6  in.) 


INDIAN    NOTES 


B  R  0  O  M—  B  O  W-D  RILL 

301 

figs.  46,  47.    They  are  used  to  hold  porcu- 

pine-quills intended  for  use  in  embroidering. 

In    shape    they   are    like   envelopes.     The 

measurements  are,  respectively,  7  in.  by  5| 

in.  and  6|  in.  by  4i  in.     The  writer  be- 

lieves these  to  be  rare  articles,  as  he  has 

seen  no  others. 

Grease  and  lard  are  often  stored  in  blad- 

ders of  the  black  bear,  a  custom  often  noted 

by  the  writer  among   the  Ojibwa  and  the 

• 

Cree  north  of  Lake  Superior. 

BROOMS 

A   broom  of   cedar  (pi.  LXXXII)  is  of  a 

type  formerly  used  to  clean  out  the  lodges. 

A   thick,  cylindrical  post  about  four  feet 

long  is  taken  and,  except  for  about  a  foot 

at  one  end,  is  trimmed  down  to  make  a 

slender  handle.     The  club  end  is  then  split 

into   fine   slivers.     These,   bent   backward 

and    outward,    form    the   brush,  which  is 

secured  by  a  tight  belt  of  bark. 

FIRE-DRILLS 

The  bow-drill,  with  a  shaft  of  seasoned 

cedar    and    a    hearth-board    of    the    same 

material,  was  used  to  make  fire.    The  tin- 

AND    MONOGRAPHS 

302 


MENOMINJ    CULTURE 


FIG.  48. — a.  Torch  in  birch-bark  case;  b,  Rope  of  cedar-bark 
used  to  transport  fire.     (Length  of  a,  16,';,  in.) 


INDIAN    NOTES 


MORTARS 

303 

der  was  pounded  cedar-bark,  or,  in  some 

cases,  punk.     Punk  is  still  used  with  flint 

and  steel  in  lighting  ceremonial  pipes.     If 

the  first  spark  does  not  catch,  the  omen  is 

not  good. 

Thick  ropes  made  of  twisted,  pounded, 

and  shredded  cedar-bark  are  still  sometimes 

used  to  carry  fire  from  one  place  to  another 

(fig.  48,  b).     The  spark  lives  and  eats  slowly 

into  the  rope  for  a  long  time  until  wanted. 

Then,    if   violently   waved   in    the   air,    it 

glows  or  even  flames. 

MORTARS 

4The  Menomini  use  a  short,  heavy,  hori- 

zontal log  mortar  eighteen  inches  to  two 

feet  in  length  by  about  a  foot  thick,  usually 

with  rude  handles  hewn  on  the  ends  (pi. 

xxxvm).    With  it  is  always  a  short  double- 

ended  pestle  a  yard  or  less  long.    Stone 

pestles  are  not  now  used,  nor  were  any  data 

secured  as  to  their  occurrence  on  the  old 

sites.     Probably    the   stone   pounder   goes 

with  the  vertical  log  type  of  mortar.    Ver- 

tical mortars  are  sometimes,  though  rarely, 

seen  on  the  Menomini  reservation,  but  all 

AND    MONOGRAPHS 

304 


M  E  N  O  M I N I    CULTURE 


those  that  have  come  to  the  writer's  knowl- 
edge have  been  in  Potawatomi  families. 
The  Menomini  do  not  use  stone  metates  and 
mullers  for  corn  crushing,  as  do  some  of  the 
neighboring  tribes. 

BOXE  AWLS 

Fig.  49  shows  a  bone  awl  collected  among 
the  Menomini  by  Dr  S.  A.  Barrett,  and  now 
in  the  Milwaukee  Public  Museum.  The 


FIG.  49. — Bone  awl  now  used  in  basketry. 
Courtesy  of  the  Public  Museum,  Milwaukee. 

writer  never  had  the  good  fortune  tp  obtain 
one  of  these,  although  he  has  bought  them 
from  the  neighboring  Potawatomi.  They 
are  now  used  almost  exclusively  in  basket 
making,  though  they  were  formerly  used  in 
sewing  leather,  the  awl  being  employed  to 
perforate  the  skin,  and  the  sinew  thread 
being  pushed  in  afterward,  just  as  shoe- 


INDIAN    NOTES 


BONE   AWLS 


makers  work  among  us. 
Fig.  50  shows  an  awl  with  a 
bone  point  and  a  wooden 
grip  now  belonging  to  the 
American  Museum  of  Nat- 
ural History;  and  fig.  51,  a, 
b,  two  with  bone  and  antler 
handles  and  metal  points. 
All  the  forms  described  here 
are  survivals  of  archeological 
days.  That  entirely  of  bone 
is  familiar  to  all  students; 
the .  forms  with  handles  no 
doubt  illustrate  methods  of 
hafting  sharp  bone  slivers 
and  copper  awls.  A  bone 
described  as  having  been 
used  for  "pushing  awls  in 
sewing"  is  credited  to  the 
collection  gathered  by  the 
late  Dr  William  Jones  in 
the  catalogue  of  the  Ameri- 
can Museum  of  Natural 

Hicrnrv  FIG.   50. — Awl  with  bone 

point  in  wooden  grip. 

Courtesy  of  the  American 
Museum  of  Natural  History. 


AND    MONOGRAPHS 


306 


MENOMINI    CULTURE 


Fio.  51. — Bone  and  antler  handled  awls  with  metal  points 
(Length  of  b,  5\  in.) 


INDIAN    NOTES 


BONE    NEEDLES 

307 

BONE  NEEDLES 
Flat,   double-poin  ted 

n 

I      i\ 

S* 

needles,  four  to  six  inches 
long   and   perforated   in 

^' 

>5^> 

i 

the  middle  (fig.  52,  a,  b) 

I 

are  still  made  of  bone  by 
the  Menomini.   They  are 

0 

i 

used     in     netting     the 
babiche    on    snowshoes, 

1 

and   closely    resemble 

9 

many  archeological  types. 

Rl 

The  examples  shown  here 

1 

ffl 

are    in     the     American 

fc5| 

Museum    of    Natural 

1 

History. 

I 

For  sewing  the  cattails 

1 

of    which    the    wigwam 

I    H 

covers  are  made,  a  flat, 
thin  needle,  about  twelve 
inches  long  and  hah'  an 

7      I 

inch    broad,    is   used. 

/ 

These   mat   needles   are 

/  a       \16 

perforated  near  the  cen- 

FIG.  52.—  Snowshoe 
ter,  and  are  Sharp  at  One    needles  made  of  bone, 
jii                      iL       (Length,  6  in.) 

end    and    blunt    at    the      Courtesy  of  the 
other.    They    are    often  &3lIk£5T  ° 

AND    MONOGRAPHS 

308 


MENOMINI    CULTURE 


scalloped  on  the  edges,  and  decorated 
with  incised  designs  on  the  upper  surfaces 
(fig.  17). 

AN  IRON  FOR  QUILLS 


FIG.  S3.— Quill  smoother  made  of  antler,     (i  size.) 
Courtesy  of  the  American  Museum  of  Natural  History. 

An  antler  implement,  neatly  carved  with 
the  totem  birds  of  its  owner,  is  shown  in 
fig.  53.  It  is  said  to  be  a  "quill  iron," 


INDIAN    NOTES 


QUILL    SMOOTHER 

309 

used  to  smooth  out  quill  embroidery  after 

the  work  had  been  finished.     It  is  about 

5  in.  long,  and  is  now  in    the   American 

Museum  of  Natural  History. 

VOCABULARY 

Ma*ki(lai''u.'askimut,  yarn  ('black')  bag. 

u'ikopa'skimul,  basswood  fiber  bag. 

kisaki'kop  minu'ti,  cedar-bark  fiber  bag. 

sa'nup  minu'ti,  nettle  fiber  bag. 

sa'sikop  minu'ti,  slippery-elm  fiber  bag. 

metcima'skimut,  food  bag,  for  dried  venison. 

ka'kop  minu'ti,  corn-hulling  bag  (string  bag). 

pitu'a'sokun,  buffalo-hide  trunk  (the  term  is  now 

applied  to  an  ammunition  bag). 

ana'kian,  mat  woven  of  colored  reeds. 

upa'xki,  cattail-flag  house  mat. 

pa'samina'kun,  berry  or  acorn-drying  mat. 

ama'*,  bulrush-mat  needle. 

uske'man  a'ma*,  snowshoe  needle. 

uske'man,  babiche,  for  snowshoes. 

kinutci'tciu,  oval  wooden  bowl. 

meilguana'  gun,  round  wooden  bowl. 

metigwanaga'  sa,  tiny,  round,  wooden  bowl. 

meti'gdnnskii'un,  wooden  spoon. 

okan  a'misk'u."un,  spoon  made  of  bone. 

weunn  a'misku'un,  spoon  carved  of  antler. 

a^sesa  a'misku'iin,  clamshell  spoon. 

metig  asa'giin,  horizontal  log  mortar. 

asa'gtinalik,  wooden  pestle. 

ma'nona  a'*ka*,  pottery  (red  clay)  kettle. 

otcPkiikiin,  pottery  kettle  (lit.  'his  kettle'). 

•diki  so  porno  ma'Kka,  birch-bark  box  for  maple 

sugar. 

AND    MONOGRAPHS 

310 

MENOMINI    CULTURE 

ka*kop  ina'giin,  bark  dish  or  basket. 

me'gisa  mc'lik  oke'lcikun,  bead  heddle. 

ta'pinak    oke'tcikun,    square    frame    for    bead- 

working. 

WEAPONS 

WAR-BUNDLES 

In  connection  with  their  warlike  activi- 

ties, the  war-bundles  of  the  Menomini  are 

elsewhere  described  (see  pages  60-64),  but 

they  should   again  receive  at  least  pass- 

ing notice.    These  sacred  articles  are  small 

oval  packets  of  amulets  and  charms,   to 

which  are  attached  songs  and  rituals  for  the 

purpose  of  bringing  immunity  and  success 

to  the  bearers  in  war,  and  of  restoring  the 

wounded  to  health.    They  belong  to  those 

who  have  dreamed  the  right  to  own  them, 

and  are  supposed  to  be  the  gifts  of  the 

Thunderbirds  or  of  the  Morning  Star. 

The  contents  of  these  sacred  articles  vary 

considerably,   doubtless   according   to    the 

dreams  of  the  owners,  emphasis  being  laid 

on  the  charms  relating  to  the  donor  of  the 

package.    Thus   the   leading   or   principal 

-power  in  one  may  be  a  little  warclub  or  a 

tiny,  carved  lacrosse  stick  or  a  ball,  or  all 

INDIAN    NOTES 

W  A  R-B  U  N  D  L  E  S 


311 


three,  or  even  a  round  stone,  all  of  which 
articles  are  emblematic  of  the  Thunderers. 
In  another  I  have  seen  the  entire  skin  of  a 
bald  eagle;  another  had  a  tightly-tied 
bundle  of  weasel-skins;  others  tails  or  other 
portions  of  the  skin  of  the  buffalo;  several 
had  snake-skins;  two,  the  skins  of  small 
birds  to  which  portions  of  human  scalps 
were  attached.  These  articles  are  invari- 
ably enveloped  in  an  outer  wrapper  com- 
posed of  a  small,  woven  reed  mat,  whence 
comes  the  native  name  for  these  charms, 
wapana'kian,  or  white  mat,  although  the 
mat  in  actuality  is  often  covered  with  de- 
signs in  dark-dyed  reeds.  Beneath  the 
outer  mat  is  an  inner  wrapping  of  white 
tanned  buckskin,  called  wa'pikin.  One 
unusual  example  collected  by  the  writer 
from  the  late  Pitwa'skum  had  this  inner 
wrapper  covered  with  paintings  of  the  gods 
of  war  in  various  colors  (pi.  xcvi) .  Tied  to 
the  outside  of  the  bundle  are  usually  reed 
whistles  for  calling  the  Thunderers,  war- 
clubs,  and  deers'-hoof  or  gourd  rattles. 
The  contents  include,  in  addition  to  the 
articles  previously  enumerated,  roots  and 


AND    MONOGRAPHS 


312 


herbs  to  heal  the  sick  or  to  render  the  war- 
riors invisible,  war-paint,  and  the  skins  of 
small  animals,  such  as  bats  and  swallows, 
which  are  difficult  to  shoot  on  the  wing, 
and,  when  worn  by  the  warriors,  impart  to 
them  this  quality  of  swift  erratic  flight. 

Hawk-  or  eagle-skins  lend  strength  to 
strike  the  foe;  the  raven  gives  wariness, 
especially  to  scouts;  the  snake  stealth  in 
approach  and  escape;  the  weasel,  who  never 
returns  from  the  hunt  with  an  empty  belly, 
success  and  ferocity.  With  these  may  be 
birch-bark  song  records  in  the  crude  picture- 
writing  common  among  the  Algonkians, 
and  additional  charms  such  as  feathers, 
tiny  warclubs,  bows  and  arrows,  or  even, 
as  in  one  instance,  a  native  copper  arrow- 
head, picked  up  by  someone  long  ago,  and 
kept  as  a  war-charm.  In  another  case,  a 
grooved  stone  axe,  once  hafted  and  tied 
outside  a  war-bundle,  was  given  me  as  an 
ancient  relic.  In  one  bundle  figures  of  the 
Thunderers  in  human  form,  carved  on 
blocks  of  wood,  were  seen,  and,  in  one  only, 
a  braided  bast  prisoner-tie,  with  quilled 
tassels,  was  found.  This  was  the  solitary 


INDIAN    NOTES 


WAR-BUNDLES 


313 


case  of  a  prisoner-tie  noted  by  the  writer  in 
perhaps  as  many  as  twenty-four  war- 
bundles  collected  among  the  Menomini, 
although  these  articles  are  common  enough 
in  Sauk,  Fox,  and  Southern  Siouan  bundles. 

In  the  detail  of  always  having  an  outer 
wrapping  composed  of  a  reed  mat,  the 
Menomini  bundles  resemble  those  the  writer 
has  seen  or  collected  among  the  Potawatomi, 
but  not  those  of  the  Sauk  and  Fox,  which 
usually  have  an  outer  covering  of  deerskin. 
The  Iowa  and  the  Oto,  while  sometimes 
using  a  mat  for  purposes  of  external  wrap- 
ping, seem  to  prefer  a  cover  of  deerskin. 
The  Osage  and  the  Kansa  have  an  inner 
mat  wrapper,  but  the  whole  is  enveloped  in 
a  wallet  woven  of  buffalo-hair.  It  may 
well  be  added  that  the  bundles  of  the  Oto, 
Osage,  and  Kaw  resemble  one  another  as 
distinct  from  the  Sauk,  Fox,  Potawatomi, 
and  Menomini  type. 

An  owner  of  a  war-bundle  can,  and  indeed 
often  does,  sell  his  bundle  or  a  part  of  it  to 
another,  especially  as  the  burden  of  keep- 
ing the  palladium  placated  in  times  of 
peace,  by  means  of  feasts  and  sacrifices,  is 


AND    MONOGRAPHS 


314 

MENOMINI    CULTURE 

heavy.    Bundles  must   be   secluded   from 

women  undergoing  their  menses,  and  must 

be  treated  with  respect  by  all  comers. 

WARCLUBS 

Two  types  of  warclubs  were  commonly 

used  by  the  Menomini.    These  were  the 

ball-headed  weapon,  called  pa*ku'egfis,  with 

or  without  a  spike  in  the  knob,  and  the  flat 

"gun-butt"  or  "rabbit's  hind-leg"  variety, 

called  pasaha'naktis  (pi.  LXXXIV,  c).     This 

form  may  originally  have  had  a  stone  celt 

set  in  it,  just  at   the   turn  of  the  outer 

angle  of  the  blade.    A  variant  of  this  type, 

itself  an  ancient  variety,  is  shown  in  pi. 

LXXXHI.     Clubs  of  this  less  angular  kind  are 

depicted  by  John  White  as  in'use  among  the 

Algonkians  of  Virginia  at  the  time  of  the 

first  settlements  in  that  district.     The  bird 

figure  in  beads,  attached  to  an  ornament 

tied  to  the  club,  represents  a  Thunderer,  one 

of  the  gods  of  war  and  a  notable  patron  of 

fighting  men.    All  warclubs   for  practical 

use  average  about  two  feet  in  length. 

The  Menomini  still  retain  as  ancestral 

deirlooms  clubs  that  date  back  many  gen- 

INDIAN    NOTES 

SKINNER — MENOMINI    CULTURE 


BROOM    MADE  FROM   A  CEDAR  POST 
Photograph  by  courtesy  of  the  American  Museum  of  Natural  History 


WARCLUBS 


315 


erations.  PI. 

LXXXIV,     a, 

shows    one 

obtained 

from      John 

Amob,  which  is    supposed   to 

have  been  worn  by  a  warrior 

named  A'sikwonat  at  the  siege 

of    Wawaie'tonon,  or  Detroit. 

It  is  of  the  ball-headed  type, 

and  does  not  show  the  skill  in 

workmanship  displayed  in  some 

specimens. 

The  fine  old  specimen  shown 
in  fig.  54  betrays  its  age  by 
the  high  polish  due  to  much 
manipulation.  The  handle  is 
more  angular  than  usual,  and 
the  neck  drops  to  an  exagge- 
rated degree.  The  head  has 
been  weighted  with  lead  at 
some  time  subsequent  to  its 
making.  The  Menomini  Wa'- 
niskum,  from  whom  it  was 
obtained,  declared  that  it  had 
been  used  in  many  victorious 


AND    MONOGRAPHS 


316 


MENOMINI    CULTURE 


battles  against  the  Sauk  and  Fox.  On 
the  handle,  inlaid  in  small  white  beads,  is 
the  figure  of  a  plumed  warrior,  bearing  a 
lance. 

Miniature  warclubs,  of  both  the  types 
described,  are  made  and  carried  by  such 
men  as  are  supposed  to  have  descended 
from  the  Thunderers,  or  who  have  these 
beings  as  their  dream-guardians.  The 
clubs  are  supposed  not  only  to  assure  their 
owners  supernatural  protection,  but  because 
of  their  magic  properties  to  be  efficacious 
in  actual  combat.  Such  clubs  are  kept  in 
the  lodge  or  carried  on  the  person.  Of 
course,  some  persons  who  "  bear  the  feath- 
ered name"  or  are  "in  league  with  the 
Thunder,"  are  not  restricted  to  the  tiny 
models,  but  may  make  and  keep  real  war- 
clubs.  Old  Ki'tikon,  well  remembered 
by  the  writer,  had  a  ball-headed  club  of 
larger  size  than  usual,  with  two  knife 
blades  of  steel  affixed  in  the  under  circum- 
ference of  the  knob.  This  he  constantly 
bore  with  him  as  the  result  of  an  injunc- 
tion received  from  the  Morning  Star  dur- 
ing his  puberty  dream. 


INDIAN    NOTES 


WARCLUBS 


317 


Warclubs  of  both  types,  when  ceremonial 
in  origin,  are  frequently  painted  red  on  one 
side  and  black  on  the  other,  with  the  signifi- 
cance treated  in  this  article  at  greater 
length  (see  p.  346),  of  eternity,  symbolizing 
the  lasting  character  of  their  supernatural 
patrons.  Warclubs  are  often  lashed  on  the 
outside  of  sacred  war-bundles,  and  are 
frequently  carried  by  their  owners  when  on 
parade,  or  during  dances.  For  the  latter 
purpose,  specially  carved  and  painted 
models  of  very  light  wood,  sometimes  bear- 
ing flashing  mirrors,  are  made. 

The  elders  speak  of  a  type  of  warclub,  a 
specimen  of  which  I  once  saw,  owned  by 
Kine'sa.  This  was  a  slungshot,  made  by 
covering  a  small,  heavy,  round  stone  with 
rawhide,  and  attaching  it  loosely  by  a  thong 
to  a  short  leather- covered  handle  of  wood 
about  six  inches  long.  The  weapon  was 
carried  by  a  thong  which  was  slipped  over 
the  wrist.  As  the  Menomini  regard  pebbles 
and  similar  small  concretions  as  thunder- 
bolts, or  eggs,  such  weapons  as  the  slungshot 
are  no  doubt  supposed  to  have  additional 
value,  in  that  they  struck  the  enemy  with 


AND    MONOGRAPHS 


318 


ME NO MINI    CULTURE 


the  power  of  the  lightning.  The  writer  has 
seen  stone-headed  clubs,  somewhat  similar 
to  these  described,  but  longer  handled, 
among  the  Winnebago.  In  pi.  LXXXIV,  b, 
is  shown  a  light  trade  axe  or  tomahawk. 

Grooved  stone  axes 
were  used  chiefly  to 
lop  branches  for  fire- 
wood, but  were  occa- 
sionally used  as 
weapons,  and  one  of 
these  latter  is  shown 
in  fig.  55.  This  was  a 
gift  to  the  writer  from 
the  late  Indian  Court 
Judge  Sabatis  Perrote, 

FIG.  55. — Grooved  stone  who  Stated      that      it 

axe.      (i  size.)      Courtesy  . 

of  the   American    Museum  Was  an     heirloom     in 

of  Natural  History.  ,  .     ,  .,           TT        jj    j 

his  family.  He  added 
that  it  had  once  been  hafted  and  used  as  a 
club,  and  that  it  had  survived  as  an  attach- 
ment to  the  outside  of  a  war-bundle  for 
many  generations  before  its  handle  rotted 
and  fell  apart.  It  is  now  in  the  American 
Museum  of  Natural  History.  Philip  Na- 
ku'ti  once  told  the  writer  that  his  parents 


INDIAN    NOTES 


w  a 

co  -3 

=>  a 


SKINNER — MENOMINI    CULTURE 


BUFFALO-HIDE  AMMUNITION  POUCH  AND  POWDER  HORN 


SHIELD  S—  K  N  I  V  E  S 

319 

described  the  method  by  which  grooved  axes 

were  made.     The  groove   was  pecked   in 

with    a   small   pebble   held    in    the   hand. 

Grooved  axes,  celts  of  stone,  and  celts  of 

copper  are  found  on  the  ancient  village-sites 

on  Green  bay.    A  bell-shaped  stone  celt 

was  once  picked  up  by  the  writer  at  Big 

Suamico. 

SHIELDS  AND  KNIVES 

Some  old  Indians  state  that   in  former 

days  warriors  carried  small,  round  shields 

of  buffalo-hide,  but  none  of  these  shields 

has  been  in  existence  for  a  long  time,  and 

most  of  the  best  informants  deny  that  the 

tribe   ever   used   shields.     The   custom   is 

depicted    among    the    Sauk    and    Fox    by 

Catlin,  but  seems  to  have  been  abandoned 

by  the  Central  tribes  soon  after  his  paintings 

were  made.    The  Menomini  speak  of  the 

buffalo  shields  as  being  particularly  com- 

mon among  their  enemy  the  Osage.    The 

Menomini  believe  they  did  not  need  shields, 

since  they  used  the  war-bundles  for  pro- 

tection. 

Knives  were  worn  in  a  sheath  suspended 

AND    MONOGRAPHS 

320 

MENOMINI    CULTURE 

by  a  short  cord  around  the  neck  and  rest- 

ing on  the  chest.    The  weapon  thus  placed 

could  be  more  readily  seized   in  case  of 

attack.     Knife  sheaths  were    handsomely 

embroidered  with  porcupine-quills  and  tufts 

of  dyed  deer's  hair.     Latterly,   since  the 

cessation    of    intertribal    warfare,    knives 

have  been  worn  at  the  belt.    The  sheaths 

are    made    of    saddle-leather,    ornamented 

with  brass-headed  tacks  or  woven  bead- 

work.     Sometimes  the  skin  of  the  lower  leg 

of  a  deer  with  the  hoof  attached  is  utilized. 

In  prehistoric  days,  knives  finely  chipped 

of  flint,  or  made  of  sharp  bone,  or  of  native 

copper,  are  said  to  have  been  in  vogue. 

Bows  AND  ARROWS 

While  the  Menomini  of  today  insist  that 

their  grandfathers  used  only  long,  simple 

bows,  of  hickory  or  of  ash,  in  Hoffman's 

time  there  were  some  of  the  older  men  who 

claimed  to  have  seen  bows  made  by  mem- 

bers of  their  own  tribe  "consisting  of  two 

pieces  of  wood,  glued  together  lengthwise, 

and  wrapped  at  intervals  with  buckskin  or 

sinew."18 

INDIAN    NOTES 

BOWS 

321 

In  making  a  bow  for  hard  service 

it   is    necessary    to    select    strong, 

resilient  wood,  and  for  this  purpose 

a  hickory  was  usually  chosen.  A  tree 

was  felled  and  the  implement  was 

blocked  out  with  an  axe  according  to 

*: 

the  grain  of  the  wood.     The  rough     /' 

•44 

form  was  then  carried  home,  where 

^J 

it  was  dressed  down  to  final  shape 

^_ 

with  the'  crooked  knife,  rubbed  with 

C 

bear's   grease,    and   put   away   to 

J 

season.     Bows  are  sized  at  intervals 

with  deer's  brains  to  keep  them  from     ; 

1 

"u 

cracking.     Some   bows   are   rather 

"o 

elaborately    finished,    and    fig.    56 

= 

shows  one  of  these  which  bears  near 

g 

one  end  twenty-five  tally  notches. 

'£ 

The    woods    preferred    for  bow-    ' 

o 
pa 

making  were,  in  order  of   choice,    , 

1. 

<6 

shagbark  hickory  or  nishkaha'kao; 

0 

two  other  unidentified  varieties  of 

£ 

hickory,  both  called  nana'tcko;  white    ' 

oak,    uske"time>;   elm,    atu'p;   and 

hemlock,  miusiku'kawd. 

In   olden   times   the  bows  were    < 

made  perfectly  straight,  not  bent,    * 

AND    MONOGRAPHS 

322 


ME NO MINI    CULTURE 


and  it  was  considered  best  not  to  draw  the 
string  back  too  far  when  shooting,  as,  in 
that  case,  the  arrows  were  supposed  not  to 
fly  so  sure. 

For  use  in  battle,  arrowheads  were  often 
made  of  turtles'  claws.  These  were  at- 
tached with  sturgeon  glue,  and  were  sup- 
posed to  strike  the  enemy  with  the  magic 
power  of  the  turtle  as  well  as  with  the  force 
of  the  bow.  Such  arrows  were  named 
ma'nano'kwutao,  and,  if  the  speaker  wished 
to  particularize  further,  since  bear-  or 
panther-claws  were  sometimes  utilized,  he 
prefixed  the  name  of  the  animal.  Only 
those  who  had  dreamed  the  right  could  be 
successful  with  such  arrows-,  and  then  only 
against  human  targets. 

Stone  arrowheads  were  used  in  both  war 
and  hunting,  white  flint  or  quartz  being 
preferred.  Old  Menomini  claim  that  these 
stone  points  readily  penetrated  flesh,  but 
were  stopped  by  contact  with  bone.  This, 
they  say,  was  not  the  case  with  points  of 
antler  bone,  which  were  tougher  and  less 
brittle.  The  latter  varieties  were  made  in 
hollow,  conical  shape,  and  were  for  the 


INDIAN    NOTES 


ARROWS 

chase  alone.  Copper  points  were  semi- 
sacred  and  were  for  war.  Bone-headed 
arrows  were  called  by  the  same  name  as 
those  with  claw  tips. 

Although  the  elders  declare  that  it  has 
not  been  many  generations  since  the  Meno- 
mini  were  skilled  in  the  art  of  chipping 
flint  arrowpoints,  there  is  no  one  now  living 
who  is  acquainted  with  the  process.  Some 
think  that  a  man  was  instructed,  in  a 
dream,  how  to  manufacture  them,  and 
others  add  that  it  was  customary  for  the 
ancestors  to  boil  the  flint  in  the  grease  of 
large  and  powerful  animals,  such  as  the 
elk  and  the  moose,  now  extinct  within  the 
limit  even  of  primitive  Menomini  territory. 
It  is  thought  that  when  so  treated  "the 
flint  could  be  cut  like  cheese.".  Seneca 
Iroquois  of  New  York  have  told  the  writer 
that  their  ancestors  boiled  flint  with  cer- 
tain herbs  to  make  it  fracture  more  easily. 

In  hafting  heads  of  stone  "the  distal  end 
of  the  arrowshafts  was  broadened  and  flat- 
tened, and  a  deep  slot  made  in  it  to  retain 
the  head,  which  was  bound  on  with  sinew 
and  held  fast  with  glue.  Fig.  57  shows  two 


323 


AND    MONOGRAPHS 


324 


ME NO  MINI    CULTURE 


FIG.  57. — Hafted  arrows.     (Diameter  of  shafts,  j  in.) 


INDIAN    NOTES 


ARROWS 

325 

old  specimens,  made  and  kept  for        ^^ 

many  years  by  John  Amob  as  the 

m 

result  of  instructions  received  in  a 

dream.     The  heads  he  picked  up, 

4 

but  the  shafting  was  done  accord- 

m 

ing  to  tradition.   "Wild  Jim  Crow," 

W 

or    So'man    Jim,    several    times 

I 

showed  the  writer  his  set  of  stone- 

1 

headed  arrows  hafted  in  this  way, 

I 

with  which  he  assured  me  he  had 

9 

killed   bear   and  deer.     He    used 

; 

a  long  and  powerful  bow,  and  had 

1 

also  a  quantity  of  iron-  or  steel- 

headed  arrows.    These,  too,  are  no 

1 

longer  to  be  had. 

1 

In  former  times,  as  at  present, 

1 

arrows  intended  for  hunting  large 

1 

game,  or  for  war,   were  feathered 

•ll 

(hana'watdo)  with  three  longitud- 

<1 

inal  strips  made  of  split  hawk-  or 

S';¥ 

turkey-feathers  (fig,  57,  b),  about 

f 

three  to  four  inches  long,  bound  on 

• 

at  the  ends  with  a    sinew.    The 

/ 

feathers  were  made  fast  with  glue  FIG.  58.— 

Glue-stick. 

concocted   from    the   tips   of   the  (Length^ 

antlers,    and    the    hoofs  of  deer. 

AND    MONOGRAPHS 

326 

MENOMINI    CULTURE 

When  boiled  down,  this  glue  was  kept  in  a 

lump  on  the  end  of  a  stick  six  or  eight  inches 

long,  which  served  later  as  a  handle  in  heat- 

ing and  in  applying  the  substance.     Fig.  58 

shows  a   typical   example  of  a  glue-stick. 

Warren  says  in  his  History  of  the  Ojib- 

ways: 

"The  old  men  tell  of  using  a  kind  of  arrow  in 
hunting  for  the  larger  animals  in  those  primi- 
tive days,  which  I  have  never  seen  described 
in  books.    The  arrow  is  made  with  a  circular 

hole  bored  or  burnt  in  the  end  in  which  was 

loosely  inserted  a  finely  barbed  bone.     Being 
shot  into  an  animal,  the  arrow  would  fall  off, 

leaving  the  barb  in  the  body,  and  as  the  animal 
moved  this  would  gradually  work  into  its  vitals 
and  soon  deprive  it  of  life."19 

This  paragraph  may  perhaps  explain  the 

peculiar  shape  of  some  wooden  arrows  now 

used  by  the  Menomini  only  as  toys.    They 

resemble   arrows   collected   by   the  writer 

among  the  northern  Saulteaux,  which  corre- 

spond in  turn  to  those  described  by  Warren. 

Arrows  tipped  with  stone  or  with  copper 

are    frequently    mentioned    in    Menomini 

folklore  and  mythology.    On   the  ancient 

Menomini    village-sites    at    the    Suamicos 

INDIAN    NOTES 

ARROWS 

327 

and  at  Oconto,  are  found  triang-         /V 

ular,  stemmed,   and  notched  ar-     g£jj 

rowheads  of   white  quartz   and 

colored  flints.     Many  were  ser-      w  •''.'jm 

rated  finely  and  must  have  been       r  ':jm 

formidable   weapons.      Hoffman 

says   that   the  Menomini  of  his 

time  claimed  that  their  ancestors 

smeared   their  arrowheads  with 

rattlesnake  venom. 

Several  varieties  of  blunt  ar- 

rows were  and  are  used  (fig.  59) 

for  small  game.     These  were  of 

• 

the  blunt  form  called  pikwu'kutc, 

with  or  without  a  nipple  on  the 

end;    of   a  double-headed  form 

, 

named  papakenekwuta'o;  and  of 

a    plain,    sharpened,    and    fire- 

hardened    wooden    form,   called          [ 

asikunekwutd'o.                                       [ 

The  Menomini  used  the  terti- 

ary arrow-release  of  Morse,  as 

shown    in     the    Handbook     of 

American  Indians,  which  is  rather 
FIG. 

i 

50  — 

odd,    since    the   neighboring   Blunt  arrow. 

/-v«v                   ,-,                                 ,     ,        (Diameter  of 

(JjiDwa  use  the  primary  and  the  shaft,  f  in.) 

AND    MONOGRAPHS 

328 


MENOMINI    CULTURE 


Fie.  60.— Quilled  quiver.     (Length,  32  in.) 


INDIAN    NOTES 


QUIVERS 

secondary  releases.  Bow-strings  are  made 
of  heavy,  tanned,  deerskin  thongs,  although 
Hoffman  states  erroneously  that  they  were 
made  of  sinew. 

The  old  quiver  illustrated  in  fig.  60  is  one 
in  the  collection  of  the  Museum  of  the 
American  Indian,  Heye  Foundation,  which, 
from  the  style  of  the  quilled  ornamenta- 
tion, closely  resembles  that  found  on  Me- 
nomini  otter-skin  medicine-bags,  and  from 
the  general  form,  common  among  the  Cen- 
tral Algonkians,  has  been  ascribed  to  the 
Menomini.  No  quivers  have  been  made 
nor  used  by  the  tribe  for  a  long  time. 

Modern  hunting  outfits  are  composed  of 
the  most  up-to-date  sporting  paraphernalia 
to  be  purchased,  but  some  conservative  In- 
dians still  use  old-fashioned  percussion-cap 
rifles.  There  are  yet  to  be  seen  among  them 
ammunition  bags  made  of  buffalo-skin  or 
saddle  leather,  consisting  of  a  shoulder 
pouch,  a  powderhorn,  an  antler  powder- 
charger,  small  pockets  for  caps  and  wads, 
pouches  for  shot,  and  a  knife-sheath  (pi. 
LXXXV).  The  writer  has  a  leather  pouch  for 
caps  and  balls  of  more  aboriginal  character 


329 


AND    MONOGRAPHS 


330 

MENOMINI    CULTURE 

which  was  given  him  by  a  Menomini  friend 

as  a  relic  of  the  famous  chief  Oshkosh,  whose 

possession  it  once  was.     It  is  of  plain  tanned 

• 

deerskin,  about  a  foot  long  and  three  or  four 

inches  wide,  made  by  folding   a   strip  of 

leather  lengthwise  and  sewing  up  one  side 

with  a  deerskin  thong.    The  bag  folds  in  the 

middle  to  hang  over  the  belt,  and  thus  has 

two   lobes,    each   of    which    is    accessible 

through  a  longitudinal  slit,  resembling  a 

double  saddle-bag.    The  ends  are  slightly 

fringed.     I   have   collected   beaded    speci- 

mens of  this  type  among  the  Wahpeton 

Sioux,  once  friends  of  the  Menomini. 

VOCABULARY 

Meti'kwop,  bow. 
mctiku'ope'sa,  tiny  ceremonial  bow. 

mep,  arrow. 

SCULPTURE 

The  ornamental  art  of  the  Menomini, 

and  as  usual  of  all  their  Central  Algonkian 

and  Southern  Siouan  neighbors,  comprises 

not  only  embroidery  in  quill-  and   bead- 

work,    silk   ribbon   applique,    painting   on 

skin,  wood,  and  bark,  and  designs  woven 

INDIAN    NOTES 

SKINNER — MENOMINI    CULTURE 


PL.    LXXXVI 


STATUE  OF  THE  GOD  WA'BANO 
Height,  3  ft.,  10|  in. 


SKINNER — MENOMINI    CULTURE 


PL.    LXXXVII 


WOODEN    PUPPET    USED    FOR    PURPOSES    OF    MAGIC 
Photograph  by  courtesy  of  the  American  Museum  of  Natural  History 


SCULPTURE 


331 


in  textiles,  but  sculpture  in  wood,  and  for- 
merly in  bone,  antler,  and  stone.  Sculpture 
proper  was  limited  to  the  production  of 
statues  and  statuettes  of  animal  or  anthro- 
pomorphic guardians  of  individuals. 

A  statue  of  the  god  Wa'bano,  the  Morn- 
ing Star,  is  shown  in  pi.  LXXXVI.  This 
figure,  once  the  property  of  the  late  father 
of  Kime'wun  Oke'mas,  who  was  a  noted 
shaman  of  the  Wa'bano  cult,  is  crudely 
hewn  from  a  log  in  nearly  life-size,  and  pre- 
sents the  head  and  armless  trunk  of  the 
deity.  The  eyes  and  mouth  were  once 
painted,  but  the  pigment  has  weathered 
away.  The  idol  now  measures  3  ft.  lOf  in. 
in  height,  but  has  lost  several  inches  of  its 
basal  portion,  which  has  rotted.  This  image 
formerly  stood  upright  at  the  eastern  side  of 
the  old  shaman's  wigwam  in  the  deep  forest, 
a  few  miles  from  the  so-called  pagan  settle- 
ment of  Zoar,  on  the  Menomini  reservation. 
It  represents  the  dream-guardian  of  the 
owner  and  was  regarded  as  highly  sacred 
by  him,  and,  indeed,  by  all  the  neighboring 
Indians.  Sacrifices  were  offered  and  feasts 
made  in  its  honor  several  times  each  year. 


332 

MENOMINI    CULTURE 

On   such  occasions  it  was  repainted  and 

adorned  with  clothing,  eagle-feathers,  and 

offerings   of   calico   and   of   bright-colored 

cloths.    No  profane  eye  was  allowed   to 

behold  it,  and  the  welfare,  if  not  the  very 

existence  of  the  owner,  depended  on  its 

good   will.    Another   ruder   image  of   the 

same  sort  stands  behind  the  lodge  of  Wi'sa- 

nokut  Mo'sihat,  not  far  from  the  village  of 

Keshena.    The  writer  knows  of  no  other 

examples  of  large  statues  among  either  the 

Menomini  or  their  neighbors. 

CARVING 

In    pi.    Lxxxvn-Lxxxix    may   be    seen 

examples,  of  small    wooden  puppets  used 

by    the   Indians,    mainly    for  purposes  of 

magic.     They  are  decidedly  better  carved 

than  the  large  figures  previously  described, 

and  possess  the  usual  human  complement  of 

arms  and  legs.    The  heads  are  often  made 

separately  and  pivoted  on  the  trunks  so 

that  they  turn,  but  the  limbs  are  carved  of 

the  same  piece  as  the  body,  and  are  there- 

fore rigid,  hence  the  name  mufi'ninisa  (plu- 

ral muzinini'suk),  "solid"  or  "rigid  being." 

INDIAN    NOTES 

SKINNER — MENOMINI    CULTURE 


PL.    LXXXVIM 


WOODEN   PUPPET   USED  AS  A   LOVE  CHARM 
Photograph  by  courtesy  of  the  American  Museum  of  Natural  History 


SKINNER— MENOMINI    CULTURE 


PL.    LXXXIX 


WOODEN   PUPPET  USED  AS  A  LOVE  CHARM 
Photograph  by  courtesy  of  the  American  Museum  of  Natural  History 


PUPPETS 

Some  of  these  puppets  are  regarded  as 
guardians  of  health  and  as  personal  or 
family  gods  of  good  will.  In  this  case 
they  are  tucked  carefully  away  in  many 
wrappings  and  swaddlings,  to  which  bits 
of  bright-colored  cloth,  etc.,  with,  of  course, 
the  inevitable  tobacco,  are  added  to  keep 
them  in  good  humor  and  to  "attract"  gifts 
of  the  same  articles  to  the  home.  They 
maintain  the  family  in  good  health  and 
spirits,  grant  success  in  hunting  and  fish- 
ing, and  soften  the  hearts  of  visitors  so  that 
they  make  presents  to  their  hosts.  There 
are  set  prayers  to,  and  songs  in  honor  of 
these  figurines,  and  feasts  are  made  periodi- 
cally in  their  behalf.  The  custom  is  fol- 
lowed widely  among  the  Central  Algonkians, 
and  runs  as  far  east  as  the  Shawnee  and 
the  Delawares. 

Puppets  of  this  type  are  used  to  destroy 
enemies.  Just  as  the  Salem  witches  were 
supposed  to  make  and  torment  images  of 
their  victims,  and  thus  assail  the  originals 
by  sympathetic  magic,  so  does  the  Meno- 
mini  sorcerer  get  out  his  doll,  name  it  after 
his  intended  prey,  and,  having  invoked  his 


333 


AND    MONOGRAPHS 


334 


MENOMINI    CULTURE 


familiar  demon  with  songs,  prayers,  food, 
and  tobacco,  proceed  to  torture  or  slay  the 
effigy,  secure  in  the  belief  that  like  disaster 
will  overwhelm  his  enemy. 

Two  puppets  of  large  size,  carefully  carved 
of  wood,  are  shown  in  pi.  LXXXVIII  and 
LXXXIX.  They  are  dressed  in  elaborate  gar- 
ments and  swaddlings.  Like  others  of 
their  kind,  their  purpose  is  to  keep  a  man 
and  his  wife  faithful  to  each  other.  They 
are  named  for  the  contracting  parties  and 
tied  up  together  face  to  face.  In  the  breast 
of  each  is  an  opening  in  which  are  placed 
various  love  medicines,  including,  it  is  said, 
powder  made  from  a  dried  and  pounded 
human  heart.  The  specimens  under  dis- 
cussion were  obtained  by  the  writer  from 
an  old  woman  named  Kopai'as  Weke,  of  the 
Zoar  settlement.  The  figurines  had 
brought  and  bound  to  her  no  fewer  than 
four  husbands,  but  so  great  was  their 
power  that  each  unfortunate  spouse  died 
shortly  after  marriage.  When  the  last, 
Thomas  Hog,  a  favorite  informant  of  the 
writer's,  passed  away,  kopai'as  decided  that 
the  charm  was  too  potent,  and  turned  it 


INDIAN   NOTES 


SKINNER — MENOMINI    CULTURE 


WOODEN     PUPPETS    BOUND    TOGETHER    AS    A    LOVE    CHARM 
Photograph  by  courtesy  of  the  American  Museum  of  Natural  History 


SKINNER — MENOMINI    CULTURE 


OWL  CARVED   IN   WOOD 
Photograph  by  courtesy  of  the  American  Museum  of  Natural  History 


PUPPETS 

over  to  the  collector.  Ukemd'ivas,  the  most 
powerful  luck-charm  extant,  compounded 
of  vermilion  and  the  glistening  scales  of  the 
horned  snake  (bits  of  mica),  are  among  the 
ingredients  added  to  the  pounded  hearts  to 
make  this  medicine  what  it  is. 

In  pi.  xc  is  shown  a  love-charm  composed 
of  two  small,  neatly  carved,  wooden  figures, 
bound  together  face  to  face,  with  love- 
powder  between  them.  A  hair,  a  nail 
paring,  or  even  a  shred  of  the  clothes  of  the 
person  desired  is  inserted  between  the. two, 
the  proper  song  is  sung,  and  the  victim  is 
powerless  to  resist  the  spell.  Oddly  enough, 
the  old  Menomini  warriors'  coiffure,  the 
roach,  is  carved  on  both  dolls.  The  at- 
tached beaded  bag  is  intended  to  hold  medi- 
cines. The  little  figures  are  only  about 
four  inches  high. 

An  owl,  carved  in  wood,  is  reproduced 
sitting  on  its  sacred  post,  in  pi.  xci.  This 
specimen,  now  in  the  American  Museum  of 
Natural  History,  was  obtained  by  the 
writer  from  the  late  Pitwa'skum.  It  was 
an  evil  charm,  and  was  set  on  its  stake, 
driven  in  the  ground,  during  the  perform- 


335 


336 


MENOMINI    CULTURE 


ance  of  certain  rites  of  sorcery,  with  the 
intent  to  kill  human  beings  by  magic.  The 
sculpture  is  a  rather  spirited  attempt  to 
portray  the  barred  or  "hoot"  owl,  and  is 
about  ten  inches  in  length.  The  post  on 
which  the  bird  is  pivoted  is  about  two  and  a 
half  feet  high. 

Wooden  and  even  stone  bowls  were  some- 
times carved  to  represent  animals.     Fig.  61 


FIG.  61. — Wooden  bowl  carved  to  represent  a  porcupine. 

(Extreme  length,  8|  in.) 
Courtesy  of  the  American  Museum  of  Natural  History. 

shows  a  wooden  bowl  cut  in  the  shape  of  a 
porcupine.  Handles  of  spoons  and  ladles 
(pi.  xcn)  were  decorated  with  similar  figures. 
A  horse's  head  carved  as  a  handle  on  a 
small  dish  of  red  catlinite  used  for  sacrificial 
tobacco  is  exhibited  in  pi.  xcin. 

The  carving  of  flattened  figures  was  even 
more    extensively    practised    among    tne 


INDIAN    NOTES 


O 

SI 


Q  -5 

o  a 
o 


CARVING 

Menomini  and  their  neighbors  than  sculp- 
ture in  the  round.  Bone,  antler,  and  wood 
were  the  materials  used.  Dice  cut  from 
thin  bone  or  antler  were  sometimes  made  to 
represent  Thunderbirds  or  animals,  such  as 
turtles.  PI.  xciv  gives  a  series  of  these. 

CARVIXG  IN*  RELIEF 

On  flat,  wooden   surfaces    incised   floral 
and  realistic  designs,  evidently  copied  from 


FIG.  62.— Carved  moccasin  patterns.     (Length,  about 

12  in.) 
Courtesy  of  the  American  Museum  of  Natural  History- 

textiles,  are  sometimes  seen,  usually  further 
beautified  by  the  addition  of  paint  rubbed 
in  the  incisions.  Fig.  62,  o,  b,  represents 


337 


AND    MONOGRAPHS 


338 


ME NO MINI    CULTURE 


two  boards  of  the  kind  placed  under  leather 
when  cutting  out  the  patterns  for  mocca- 
sins. The  designs  are  ships,  a  fish,  houses, 
joined  hearts,  and  other  native  and  acquired 
ideas.  They  are  in  the  American  Museum  of 
Natural  History. 

Similar  carving  is  found  on  looms,  or 
rather  heddles,  used  in  weaving  beadwork 
(pi.  xcv),  and  on  articles  of  antler  and  of 
bone,  such  as  the  moose-antler  comb-case 
in  figs.  8  and  9.  Floral  designs  and  "war- 
clubs"  or  "lacrosse  racquets"  may  be  noted 
on  the  canoe  paddle  in  fig.  63.  This  paddle, 
which  is  31  in.  long,  is  in  the  American 
Museum  of  Natural  History.  Carved  orna- 
mentation also  occurs  on  the  handles  of 
lacrosse  sticks  and  shinny  clubs. 

All  the  carved  designs  figured  are  by  no 
means  confined  to  the  Menomini,  but  are 
found  generally  distributed  among  the 
neighboring  tribes,  except  for  the  concept 
of  the  statue  as  exemplified  in  that  of 
Wa'bano.  This  seems  peculiar  to  the 
Menomini . 


INDIAN   NOTES 


SKINNER — MENOMINI    CULTURE 


DICE  CARVED  OF   BONE  OR  ANTLER 
Photograph  by  courtesy  of  the  American  Museum  of  Natural  History 


> 

oc  -n 
< 


I  S 

o  2 

5  3 


CARVING 

339 

^ 

j 

^x 

• 

If 

TJ 

a 

. 
> 

FIG.  63.  —  Canoe  paddle,  obverse  and  reverse.     (Length, 
31  in.) 
Courtesy  of  the  American  Museum  of  Natural  History. 

AND    MONOGRAPHS 

340 


MENOMINI CULTURE 


PAINTING  AND  ETCHING 

Portraits  of  men,  animals,  and  manitous 
are  sometimes  painted  on  robes  and 
scratched  or  etched  on  wood  or  bark.  The 
writer  once  collected  a  war-bundle  from  the 
late  Pitwa'skum  which  had,  instead  of  the 
usual  white  fetus-skin  wrapper,  a  tanned 
buckskin  upon  which  were  drawn,  in  archaic 
Algonkian  style,  in  several  colors,  the  gods 
connected  with  the  bundle  and  all  their 
powers.  This  was  illustrated  and  de- 
scribed at  length  in  the  writer's  article  on 
Social  Life  and  Ceremonial  Bundles  of  the 
Menomini  Indians,20  and  is  shown  in  pi. 
xcvi.  This  is  the  best  example  which  has 
yet  come  to  my  notice  from  any  of  the 
Central  tribes. 

Drawings  on  birch-bark,  particularly  as 
mnemonic  reminders  of  Mitd'win  formulae, 
are  not  unknown,  and  four  fine  examples  of 
these  are  given  and  described  by  the  writer 
in  the  paper  above  referred  to.  These,  and 
similar  etchings  on  wood,  are  now  rare  in 
the  tribe. 

PL  xcvn  represents  head-posts  or  markers 


INDIAN   NOTES 


WAR-BUNDLE    WRAPPER    OF    DEERSKIN    ADORNED    WITH 
DRAWINGS 


SKINNER— MENOMINI    CULTURE 


GRAVE-POSTS,    ETCHED  AND  PAINTED 


ETCHING 

from  graves.  In  b,  the  totem  animal,  a 
bear,  is  inverted,  as  is  always  done  to 
indicate  death,  and  the  horizontal  bands  of 
red  paint  indicate  coups  counted  by  war- 
riors at  the  funeral.  In  a,  a  similar  stick 
is  illustrated,  the  totemic  animal  this  time 
being  a  chicken,  indicative  that  the  de- 
ceased was  of  mixed  blood.  Through 
neglect  on  the  part  of  the  maker  it  is  not 
inverted.  In  c,  we  have  an  example  in 
which  the  animal,  a  turtle,  is  etched  in  the 
wood,  but  it  was  also  originally  painted 
with  vermilion.  Fig.  64  shows  a  similar 
grave-post  of  the  Bear  gens,  the  human 
figures  representing  slain  enemies.  The 
average  height  of  these  grave-posts  is  about 
two  feet. 

Fig.  65  represents  a  stake  used  in  certain 
witch-bundle  ceremonies.  It  is  hollowed 
at  the  top,  the  cavity  being  a  receptacle 
for  medicine.  Two  human  figures,  male 
and  female,  are  etched  on  its  sides,  and 
these  are  used  in  incantations  to  bewitch 
people.  The  turkey-beard  attached  is  a 
potent  evil  charm. 


341 


AND    MONOGRAPHS 


342 


MENOMINI    CULTURE 


FIG.  64. — Grave-post. 
(Height,  28  in.) 


FIG.  65. — Sorcerer's  stake. 
(Height,  15J  in.) 


INDIAN    NOTES 


DYES 

In  fig.  66  is  shown  a  Menomini  anthropo- 
morphic concept  of  thunder,  incised  on  a 
block  of  wood  taken  from  a  war-bundle. 
It  represents  either  a  man  imbued  with 
thunder-power  or  a  Thunderer  in  human 
form.  This  is  now  in  the  American  Museum 
of  Natural  History. 


FIG.  66. — Anthropomorphic  concept  of  thunder. 

(Height  of  figure,  3  in.) 
Courtesy  of  the  American  Museum  of  Natural  History. 

DYES 

The  Menomini  are  acquainted  with  a 
number  of  native  dyes  which  they  use  for 
coloring  mats,  porcupine-quills,  and  other 


343 


AND    MONOGRAPHS 


ME NO MINI    CULTURE 


articles.  Green  is  thought  by  them  to 
have  been  inaccessible  before  white  contact, 
but  Mr  M.  R.  Harrington  assures  me  that 
the  Sauk  and  Fox  were  possessed  of  a  na- 
tive green  dye,  so  that  it  is  highly  probable 
that  the  Menomini  had  some  now  forgotten 
means  of  obtaining  this  shade.  All  vegetal 
colors  were  obtained  by  boiling  the  ingre- 
dients. The  following  list  of  dyes  and  their 
names  was  recorded: 

Yellow,  wasau'wtk,  obtained  from  sumac  roots, 
and  also  from  another  unidentified  plant. 

Red,  sosa'kwtk,  from  bloodroot.  It  was  also 
secured  by  grinding  or  pulverizing  hema- 
tite between  two  stones.  It  was  some- 
times called  papitcikowe'. 

Da/k  red,  muisikosawa,.or  sosa'wtk,  from  hem- 

'/  lock-bark. 

Slack,  iipi'shik,  apd'nik,  or  apisi"',  from  butter- 
nut-bark, and  for  an  intense  shade,  butter- 
nut-bark boiled  with  blue  clay. 

Blue,  aski'pukik  kanu'kwul,  literally  'green  like 
the  clouds.' 

Green,  aski'pukik. 

White,  u'ai'abiskit. 

MUSICAL  INSTRUMENTS 
DRUMS 

Among  Menomini  musical  instruments, 
those  of  percussion  easily  take  first  place. 


INDIAN    NOTES 


W  A  T  E  R-D  RUM 


345 


Three  varieties  of  drums  are  still  in  com- 
mon use,  of  which  the  most  important, 
from  a  ceremonial  point  of  view,  is  the  deep 
water-drum,  or  to'waka.  This  is  an  ancient 
form,  which  appears  time  and  again  in  the 
mytholog>r  of  the  tribe,  and  is  associated 
with  all  the  origin  myths  of  the  Mitd'-unn,  or 
Medicine  Dance  ceremony.  It  is  made  by 
laboriously  hollowing  out  a  two-foot  sec- 
tion of  a  whitewood  log,  and  fitting  in  a 
thin,  wooden  disc  at  the  base.  The  head 
is  not  made  of  rawhide,  but,  unlike  those  of 
all  other  drums,  is  composed  of  a  heavy 
piece  of  tanned  deerskin  cut  from  the  neck  of 
a  buck,  where  the  skin  attains  its  greatest 
thickness.  This  head,  which  is  about 
eighteen  inches  in  diameter,  is  stretched 
and  held  in  place  by  means  of  a  wooden 
hoop  made  of  a  willow  branch  squared  and 
lashed  in  place,  and  pushed  over  the  top, 
and  down  on  the  body  of  the  drum.  When 
it  is  desired  to  prepare  the  drum  for  use, 
from  two  to  four  fingers'  depth  of  water, 
to  which  tobacco  is  added  to  please  the 
genius  of  the  drum,  is  poured  into  the  bot- 
tom of  the  instrument;  the  head,  otherwise 


346 


MENOMINI    CULTURE 


soft  and  incapable 
of  resonance,  is 
then    wet,    wrung 
out,  and  stretched.    The  Indians 
say  that  the  water  in  the  drum 
throws  the  sound  to  a  great  dis- 
tance, whereas  it  does  not  make 
so  much  noise  near  at  hand.    The 
depth  of  the  water  is  regulated  by 
means  of  a  hole  and  a  plug  at  one 
side  near  the  bottom  (pi.  xcvin,  b). 
The  water-drum  is  often   dec- 
orated by  two  parallel,  horizontal 
bands  of  blue,   or  green,  and  red 
paint,  near  the  base.     These  colors 
symbolize  day  and  night,  summer 
and  winter,  joy  and  sorrow,  life 
and  death,   and    hence    eternity, 
which  in  turn  signifies  the  lasting 
character  of  the  Medicine  Lodge, 
whose  devotees  attain  life  in  the 
Hereafter.     In  the  ceremonies  of 
the  Lodge  this  drum  is  used  ex- 
FIG.   67.—  clusively,  although    its  use  is 

Drumstick  for 

water -drum,    not  confined  to  these  rites. 

(Height,      12|          _       ,          .  ,  , 

in  )  For  beating  the  water-drum, 


INDIAN    NOTES 


*  V 


II 


SKINNER— MENOMINI    CULTURE 


DRUM   AND  STICK  OF  THE  WA'BANO  CULT 
Photographs  by  courtesy  of  the  American  Museum  of  Natural  History 


DREAMERS'   DRUM 


347 


a  stick  about  a  foot  long  with  the  distal  end 
curved  downward  is  used.  In  many  speci- 
mens the  striking  end  of  the  stick  is  carved 
to  represent  the  head  of  the  loon,  or  of  some 
other  animal  (fig.  67).  When  traveling,  the 
owner  of  a  water-drum  carries  it  in  a  large 

g  of  white  cloth,  closed  by  a  draw- 
string, with  tasseled  ends  of  bright-colored 
yarn.  It  is  probable  that  similar  recep- 
tacles of  plain  tanned  deerskin  were  for- 
merly made.  For  further  data  and  illustra- 
tions of  other  articles  used  in  the  Medicine 
Dance,  the  reader  is  referred  to  the  writer's 
paper  entitled  Medicine  Ceremony  of  the 
Menomini,  Iowa,  and  Wahpeton,  Indian 
Notes  and  Monographs,  vol.  iv. 

A  huge  and  elaborately  decorated  drum, 
called  ta'ivahigun,  is  used  only  in  the  rites 
of  the  Society  of  Dancing  Men,  popularly 
called  the  "Dreamers."  This  is  not  an 
ancient  form,  and  all  specimens  seen  by 
the  writer  have  been  made  over  a  foundation 
composed  of  a  large  galvanized  iron  wash- 
tub  with  the  base  cut  out.  Over  the  top 
and  the  bottom  are  stretched  raw  calfskin 
heads  under  the  uppermost  of  which  a 


AND    MONOGRAPHS 


348 


MENOMINI    CULTURE 


sleigh-  or  cow-bell  is  hung.  The  heads  are 
painted  half  red  and  half  blue,  or  green, 
according  to  custom.  The  sides  are  fes- 
tooned with  beadwork  in  woven  belts  or 
bands,  and  with  perforated  silver  coins. 
At  four  equidistant  intervals  are  placed 
leather  loops,  so  that  the  drum  when  in  ser- 
vice may  be  suspended  from  four  elegantly 
beaded  stakes,  or  supports;  for  this  drum, 
unlike  the  water-drum,  is  never  permitted 
to  touch  the  ground.  Between  the  sup- 
ports are  small,  decorative,  beaded  flaps, 
generally  bearing  figures  of  human  hands  or 
heads.  When  the  drummers  desire  to  beat 
the  head  of  this,  or  of  any  other  type  of 
drum  possessing  a  membrane  of  rawhide, 
the  head  is  first  heated  before  the  fire.  The 
drumsticks  are  wrapped  with  beads  and 
strips  of  otter-fur,  with  cloth  padding  at  the 
striking  end. 

When  not  in  use  this  drum  is  kept  in  a 
shrine  built  in  a  corner  of  the  wigwam  or 
log  cabin  of  one  of  the  devotees  belonging 
to  the  local  branch  of  the  Dreamers  which 
owns  the  drum.  As  it  is  sacred  it  is  never 
left  without  an  attendant;  and,  as  the  drums 


INDIAN    NOTES 


WA'BANO   DRUM 


349 


are  always  the  common  property  of  a  cere- 
monial group,  the  writer  has  never  been 
able  to  collect  one.  For  further  informa- 
tion as  to  the  ceremonies  of  the  Dreamers, 
consult  the  articles  by  Barrett  and  by 
Skinner  on  the  Dream  Dance.21 

A  smaller  type  of  drum  is  shown  in  pi. 
xcvni,  a,  which  represents  an  instrument 
used  in  the  so-called  "Woman's  Dance" 
recently  introduced  by  the  Winnebago. 
Little  need  be  said  of  this  drum  save  that, 
except  in  size  and  ornamentation,  it  almost 
duplicates  the  one  just  described.  It  is  by 
no  means  regarded  as  sacred. 

The  third  and  last  variety  of  drum  known 
to  the  Menomini  is  the  tambourine  drum,  or 
tawahiga'sa.  These  instruments,  of  fairly 
large  size,  that  is  eighteen  inches  to  two  feet 
in  diameter,  are  used  to  accompany  the 
singers  at  the  moccasin  game,  but  very 
much  smaller  specimens,  six  inches  in  diame- 
ter, or  perhaps  a  trifle  larger,  are  used  by 
shamans  of  the  Wa'bano  and  the  Jensako 
cults.  While  the  ornamental  painting  on 
drums  of  this  class  used  for  pleasure  is  of 
a  purely  decorative  character  (pi.  xcrx), 


AND    MONOGRAPHS 


350 


MENOMINI    CULTURE 


those  of  the  shamans  bear  esoteric  figures, 
relating  to  the  mystic  dreams  of  their  users. 
The  tiny  drum  shown  in  pi.  c  was  ob- 


FIG.  68.— Tortoise  charm  attached  to  the  WaTxino  drum. 
(Height,  8J  in.) 


INDIAN    NOTES 


SKINNER — MENOMINI    CULTURE 


TINY   DRUM   OF  THE  WA'BANO    KIME'WUN 
Diameter,  9f  in. 


SKINNER MENOMINI    CULTURE 


PLAYING  THE  LOVER'S   FLUTE 
Photograph  by  courtesy  of  the  Public  Museum,  Milwaukee 


W A' BANG    DRUM 


351 


tained  from  the  estate  of  a  noted  Wa'bano 
named  Kime'wun,  and  bears  designs  of 
unknown  significance.  It  has  attached  to 
it  a  bunch  of  the  tails  of  the  woodchuck 
(Arctomys  monax)  which  presumably  have 
no  meaning,  and  a  small,  dried,  snapping 
tortoise  (Chelydra  serpen- 
tina),  which  is  one  of  the 
mysterious  animals  from 
which  the  shaman's  power 
was  derived  (fig.  68).  In- 
side some  little  drums  of 
this  character,  beads,  seeds, 
pebbles,  or  shot  serve  to 
add  a  rattling  noise.  To 
many  are  attached  the  four 
sacred  oka'ntik,  short,  hoi- 
low,  bone  cylinders  (fig.  69)  of  beads' about  2  in-} 
swallowed  by  the  conjurer  to  enable  him 
to  see  through  the  body  of  a  patient,  and 
thus  locate  the  cause  of  disease,  and  also  to 
suck  out  sickness.  The  drumstick  used  with 
this  drum  is  short  and  knobbed. 


AND    MONOGRAPHS 


352 


RATTLES  AXD  JIXGLERS 

The  common  form  of  ceremonial  rattle  is 
called  shi'shikwfm,  and  is  made  of  a  gourd, 
the  pulp  of  which  is  removed  while  fresh. 
When  the  gourd  has  dried,  a  few  shot,  glass 
beads,  seeds,  or  pebbles,  are  placed  inside, 
and  a  wooden  handle 
is   thrust    lengthwise 
through  the  small  end 
of  the  hollowed  shell 
to    the   broad    distal 
end,  which  is  pierced 
by  it,  and  is  made  fast 
by  means  of  a  trans- 
verse peg  of  wood  (fig. 
70).      If    the    gourd 
splits  or  cracks  a  piece 
of  the  translucent  in- 
testinal integument  of 
some  animal  is  stretch- 
ed over  it  while  green, 

as  is  shown  in  the  specimen  figured.  This 
dries  hard,  and  closes  the  crack.  The  wrjter 
has  never  seen  a  Menomini  gourd  rattle 
ornamented  in  any  way.  When  not  in  use, 


FIG.   70.— Gourd    rattle. 
(Length,  8J  in.) 


INDIAN    NOTES 


RATTLES 


FIG.  71. — Gourd  rattle  in  conical  case  of  bark.     (Length, 
llf  in.) 


353 


AND    MONOGRAPHS 


354 


MENOMINI    CULTURE 


gourd  rattles  are  often  protected  by  a 
conical  case  or  wrapping  of  birch-bark, 
which  prevents  damage  should  they  fall 
from  their  hanging  places  in 
the  lodge  (fig.  71). 

Used  for  ceremonies  of  the 
most  sacred  sort,  and  especial 
ly  for  those  connected  with 
the  medicine-bundles,  are  rat- 
tles made  of  deer-hoofs  and 
dew-claws  (fig.  72).  These 
are  threaded  on  fine  buckskin 
thongs  passed  through  a  little 
hole  bored  in  the  point,  and 
knotted  to  prevent  their  slip- 
ing  off  the  string.  They  are 
attached  to  a  shank  or  handle 
a  foot  or  less  in  length.  The 
handle  is  whittled  to  a  point 
at  the  proximal  end,  that  the 
(LeanItM4Vinej  instrument  may  be  thrust  up- 
right  in  the  ground  at  the  con- 
clusion of  the  rites.  Some  examples,  more 
elaborately  carved  than  usual,  have  figures 
of  Thunderbirds,  or  their  heads,  on  the 
upper  or  distal  ends. 


INDIAN    NOTES 


JINGLERS 

355 

Jinglers   made   of   cut   deer-hoofs   were 

formerly   attached   to  .  garments,    and,   no 

doubt,  to  moccasins,  but  the  only  survivals 

which  the  writer  saw  were  on  ceremonial  fur 

wrist-bands.     The  elders  declare  that  the 

tinkle  of  these  jinglers,  called  nani'hanen, 

worn  by  warriors  during  surprise  attacks  by 

night,  was  potent  to  lull  the  enemy  to  sleep. 

In  modern   time   these  attachments  were 

supplanted  by  conical,  metal  jinglers,  from 

which     protruded     scarlet-dyed     deer-hair 

tufts.    In  form,  the   jinglers   are   exactly 

similar  to  those  still  picked  up  on  historic 

Iroquois  sites  in  New  York  state. 

In  some  bundle  ceremonies  the  songs  are 

accompanied  by  tapping  together  two  sticks 

. 

shaped  like  drumsticks.    An  ancient  pair 

of  these  which  were  formerly  kept  in  the 

great  hunting  medicine-bundle,  known  as 

misa'sakiwis,    was   once   obtained   by   the 

writer.    Age    and   much   use   had    nearly 

worn  them  in  two. 

WHISTLES  AND  FLUTES 

Whistles,  six  inches  to  a  foot  long,  are 

made  of  reeds  from  the  Mississippi  valley,  or 

AND    MONOGRAPHS 

356 


MENOMINI    CULTURE 


from  split  alder  with  the  pith 
removpd.  They  give  a  feeble, 
piping  note,  and  are  used  in 
war  and  in  war-bundle  cere- 
monies to  call  the  Thunderers 
to  the  assistance  of  the  braves. 
Flutes  or  flageolets  are 
carved  of  two  pieces  of  cedar, 
hollowed,  carefully  glued,  and 
lashed  together.  They  are  of 
large  size,  measuring  some  two 
feet  or  more  in  length  and  two 
or  two  and  one-half  inches  in 
thickness.  As  these  instru- 
ments are  used  almost  ex- 
clusively in  courting,  they  are 
highly  prized,  and  usually 
handsomely  ornamented  with 
strips  of  otter-  or  mink-fur 
fastened  around  them  in 
bands.  The  slide  by  which 
the  tone  of  the  flageolet  is 
regulated,  is  often  carved  to 
represent  some  animal  of 
especially  amorous  nature. 
Fig.  73,  for  example,  shows  a 


INDIAN   NOTES 


FLUTES 

357 

spirited  stallion's  head.    It  is  notable  that  in 

general  form  these  carved  slides  closely  re- 

semble the  problematical  bird-stones  of  arch- 

eology.   Flageolets  usually  possess  six  holes, 

and  it  is  the  intention  of  the  player  in  each 

instance  to  imitate  as  nearly  as  possible  the 

actual  words  of  the  song  he  is  rendering. 

If  he  is  able  to  make  his  notes  quaver  as 

well,   he  is  considered   an   artist   (pi.  ci). 

Flutes  which  have  been  used  in  successful 

courtships  soon  acquire  a  reputation  for 

their  power  over  female  affections,  and  be- 

come in  great  demand  among  the  youths. 

Such  instruments  are  rented  out  at  a  good 

price.    The  native  name  of  the  flute  is 

pipi'gwun,  and  it  finds  frequent  mention  in 

folklore  and  in  mythology. 

RECEPTACLES   FOR  TOBACCO 

ORIGIN  OF  TOBACCO 

According    to    the    mythology    of    the 

Menomini,   tobacco  was  procured  for  the 

Indians  by  Md"nabus,  who  instructed  his 

uncles  and  his  aunts,  the  people,  to  capture 

great  quantities  of  grasshoppers  and  cause 

them  to  spit  out  the  tobacco  they  were 

AND    MONOGRAPHS 

358 


ME NO MINI    CULTURE 


chewing.  Of  course  this  was  a  liquid, 
but  the  Indians  kept  it  until  it  hardened 
in  the  form  of  plug  tobacco.  Moreover, 
up  to  the  present  time  grasshoppers  still 
spit  tobacco,  when  they  are  caught,  so  that 
no  one  need  doubt  the  truth  of  the  story. 
As  a  matter  of  fact  the  Menomini  not 
only  do  not  grow  tobacco  but  disclaim  all 
knowledge  of  its  cultivation,  although  it  is 
raised  by  their  neighbors  the  Woodland 
Potawatomi.  Whether  tobacco  was  un- 
known to  them  in  olden  times  is  a  question 
which  it  is  difficult  to  answer;  they  may 
have  obtained  it  from  their  neighbors,  or 
they  may  have  smoked  only  substitutes  in 
their  stone  and  earthen  pipes.  The  pos- 
session of  the  origin  myth  for  tobacco, 
given  above,  may  be  taken  as  evidence  con- 
tradicting the  statements  that  they  did  not 
know  the  native  herb,  or  it  may  be  regarded 
as  a  modern  folk  explanation,  especially  as 
the  custom  of  chewing  tobacco  seems  to  be 
a  modern  development.  As  to  tobacco 
substitutes,  they  are  still  used,  but  chiefly 
to  adulterate  commercial  tobacco.  The 
Menomini  make  use  of  the  dried  bark  of 


INDIAN    NOTES 


SKINNER — MENOMINI    CULTURE 


FRAME     FOR     DRYING     KI'NIKINIK 
Photograph  by  courtesy  of  the  American  Museum  of  Natural  History 


S£ 

§^ 

h 

I-  .a 


3  c 
O  2 


TOBACCO 

359 

the  red  willow,   and  dried   sumac  leaves. 

Both   these  materials  go  by   the  popular 

name  of  kt'nikmik,   though   the  writer  is 

in  doubt  as  to  whether  the  term  is  aboriginal 

in  the  language  of  this  tribe.     In  preparing 

ki'nikmlk,  a  rough  Y-shaped  frame  about  a 

yard  long  is  cut  from  a  small  crotched  sap- 

ling, and  a  crude  coarse  matting  of  bass- 

wood-bark  is  woven  across   the  extended 

arms   (pi.  en).     On   this   the  ki'nikmik  is 

spread,  and  thus  dried  over  a  fire.     The 

frame    is    called    apa'sawan;    tobacco    is 

termed  na"nemau. 

SACRIFICIAL  DISHES 

For  holding  tobacco  sacrifices  at  shrines, 

and  during  ceremonies,  elaborately  carved 

dishes   are   often   used.    A   small   wooden 

bowl  carved   to  represent  a  porcupine  is 

shown    in   fig.    61.     This    receptacle    was 

used  to  hold  sacrificial  tobacco  in  the  family 

of   Nawagi'sikwap    for  many   generations. 

A   more  common  form   is  represented   in 

fig.  74.     This  is  a  flat  platter  of  wood  with 

incised  decorations  carved  on  the  ends,  and 

afterward  rubbed  with  red  paint.     A  rare 

AND    MONOGRAPHS 

360 


ME NO MINI    CULTURE 


example  is  a  small  round  bowl  of  catlinitc 
with  a  projecting  handle  made  to  represent 
the  head  of  a  horse  (pi.  xcm).  Sometimes 


FIG.  74. — Sacrificial  platter  with  incised  carving.     (Length, 
12  in.) 

miniature  wooden  canoes  are  fashioned 
(fig.  75)  exactly  like  real  ones,  except  for 
their  smaller  size.  These  are  carried  in 


FIG.   75. — Miniature  canoe,  a  charm  against  drowning. 
(Length,  9J  in.) 

accordance  with  warnings  received  in 
dreams,  as  charms  against  drowning,  and 
serve  to  hold  tobacco. 

PIPES 

The  last  vestige  of  the  art  of  working 
stone  among  the  Menomini  survives  in  the 
manufacture  of  stone  pipes.  As  this  people 
has  always  been  the  one  Woodland  Algon- 


INDIAN    NOTES 


PIPES 

kian  tribe  uniformly  friendly  to  the  Sioux, 
they  have  always  had  access  to  the  catlinite 
quarries  of  Minnesota,  though  the  journey 
to  that  locality  was  so  long,  and  lay  through 
the  range  of  so  many  hostile  war  parties, 
that  the  supply  was  limited,  and  the  jtone 
accordingly  valued.  Some  small,  rough, 
rectangular  blocks  of  catlinite,  quarried 
generations  ago,  are  still  treasured  posses- 
sions of  fortunate  Menomini  individuals, 
who  value  each  at  one  hundred  dollars,  or 
its  equivalent  in  ponies.  Notwithstanding 
the  high  price  placed  on  the  rough  material, 
the  blocks  seen  by  the  writer  would  not 
suffice  to  make  more  than  two  pipes  each, 
and  finished  pipe-bowls  bear  the  value, 
usual  in  all  the  forested  region,  of  five  dol- 
lars apiece.  A.  poorer  quality  of  catlinite, 
of  a  darker  red  than  that  from  Minnesota, 
is  found  in  certain  localities  in  Wisconsin,22 
and  this  is  freely  utilized.  As  the  writer 
has  never  had  the  good  fortune  to  observe 
the  Menomini  process  of  pipe-making,  or 
to  be  acquainted  with  one  of  that  people 
skilled  in  the  art,  data  on  the  process  cannot 
be  given,  but  it  is  to  be  presumed  that  it 


361 


AND    MONOGRAPHS 


362 


MENOMINI    CULTURE 


differs  little  from  that  still  employed  by  the 
Eastern  Sioux.  Menomini  pipes  are  nearly 
always  of  the  Siouan  form.  The  women  of 
this  tribe  do  not  often  smoke  miniature 
stone  pipes,  as  do  the  women  of  the  Ojibwa, 
but  use  the  ordinary  corn-cob  and  briar 
pipes  of  commerce.  Large  or  small,  the 
stone  pipes  seem  usually  to  be  the  property 
of  the  men. 

The  Menomini  frequently  inlay  their 
pipes  with  pewter,  other  metals,  or  dark- 
colored  stone,  but  the  writer  does  not 
recall  having  seen  any  dark  stone  pipes 
among  them.  Some  of  the  larger  pipes 
have  floral  or  animal  designs  scratched  on 
their  sides.  Some  pipes  are  carved  to  rep- 
resent fish  or  other  animals,  and  often  have 
stone  stems;  but  all  those  seen  by  the  writer 
were  probably  obtained  from  the  Sioux. 
No  doubt  the  prehistoric  pipes  of  the 
Menomini  were  of  the  curved-base  monitor, 
pebble,  and  other  types  commonly  found  on 
archeological  sites  in  Wisconsin,  but  for 
complete  data  on  this  subject  one  must 
turn  to  the  collections  made  at  the  ancient 
sites  of  the  tribe  on  Green  bay.  The 


INDIAN   NOTES 


PIPES 

writer  has  seen  fragments  of  a  rather  orna- 
mental terracotta  pipe,  with  fine,  small, 
incised  decoration,  found  on  the  formerly 
occupied  site  at  the  junction  of  Little  and 
Oconto  rivers. 

The  stems  of  the  catlinite  pipes  are  ordi- 
narily made  of  wood,  and  vary  considerably 
in  length,  but  most  of  them  are  about 
eighteen  inches  to  two  feet  long.  Those 
used  in  connection  with  public  ceremonies 
or  "belonging"  to  the  Dream  Dance  drum, 
are  very  much  longer,  sometimes  reaching 
a  length  of  four  feet.  The  stems  are  often 
broad,  flat,  and  thin,  and  are  carved  in 
open  or  lattice  designs,  and  painted  in 
various  colors.  In  some  cases  the  stem  is 
carved  spirally  until  it  resembles  an  auger. 
PL  cm  represents  a  series  of  pipe-bowls  and 
stems.  In  former  times  pipe-stems  were 
adorned  with  porcupine-quills,  but  now 
strung  or  woven  glass  beads  are  used. 
Otter-fur  strips  are  wound  around  the 
stems,  and  silver  is  used  as  inky.  War- 
and  peace-pipes  had  a  fan  of  eagle-feathers 
attached  beneath  the  stems. 

The  Menomini  earlv  obtained  or  made 


363 


AND    MONOGRAPHS 


ME NO MINI    CULTURE 


pipe-bowls  of  metal.  A  war-pipe  in  the 
American  Museum  of  Natural  History, 
collected  by  the  late  Dr  William  Jones, 
has  a  bowl,  rather  pretty  in  design,  of  cast 
pewter.  A  brass  pipe,  in  the  collection  of 
the  Museum  of  the  American  Indian,  Heye 
Foundation,  is  shown  in  pi.  cm,  b. 
It  is  the  only  specimen  of  this  character 
that  the  writer  has  ever  observed  among 
any  of  the  Woodland  tribes.  It  is  doubt- 
ful if  the  Indians  ever  made  pipes  of  this 
nature,  and  from  its  well-made  character 
the  writer  is  inclined  to  ascribe  it  to  the 
famous  maker  of  pipe-tomahawks,  Jour- 
dam.  It  was  bought  for  the  writer  by 
John  V.  Satterlee  from  an  Indian  residing 
on  the  Menomini  reservation,  at  Zoar 
settlement.  For  further  treatment  of 
Menomini  pipes,  and  the  prehistoric  pipes 
of  the  ancient  Menomini  country,  the  reader 
is  referred  to  the  papers  by  Barrett23  and 
by  West.24 

Pipe-tomahawks  are  not  uncommon 
among  the  Menomini,  and  are  of  iron, 
sometimes  nickeled,  and  of  brass.  The 
heads  have  been  obtained  in  trade  from  the 


INDIAN    NOTES 


SKINNER — MENOMINI    CULTURE 


TOBACCO-POUCH    WITH    FLOWER    DESIGN    IN    BEADS 
Length.  14  in. 


SKINNER — MENOMINI    CULTURE 


TOBACCO-POUCH   OF  WOVEN   YARN 
Photograph  by  courtesy  of  the  American  Museum  of  Natural  History 


POUCHES 

365 

whites,   and   the  stems,   ornamented   with 

fur     strips,    beadwork,     silver     inlay,    or 

pyrography  are  made  by  the  natives.     The 

Indians  also  sometimes  imitate  the  metal 

pipe  heads  in  catlinite.     In  spite  of  the  fact 

that  these  articles  have  such  long  associa- 

tion with  things  Indian,  they  are  of  white 

origin  and  provenience,  and  therefore  need 

not  be  farther  described  nor  figured  here. 

VOCABULARY 

Apu'agun,  pipe. 
maku'*asen  apu'agun,  redstone  pipe. 
'puagi'ma'tik,  pipe-stem. 
pe'tcinamauan,  tobacco-bag. 
na"nemau,  tobacco. 

BAGS  AND  POUCHES  FOR  TOBACCO 

. 

For  holding  tobacco  a  variety  of  styles  of 

leather  bags  are  made;  but  the  variations  lie 

mainly  in  the  matter  of  size  and  in  the 

arrangement   of   the   puckering   string,    in 

accordance  with  devices  common  through- 

out   the    Woodland    tribes.     The    general 

style  of  Menomini  tobacco-bags  is  that  of  a 

small,  soft  pouch,  with  a  very  short,  plain 

fringe,  entirely  unlike  the  long  and  elabo- 

AND    MONOGRAPHS 

366 


MENOMINI    CULTURE 


rate  bags  of  the  Plains  tribes,  which  are 
made  large  enough  to  contain  the  pipe  as 
well  as  the  tobacco  of  the  smoker.  Meno- 
mini  bags  are  frequently  ornamented  with 
the  usual  tribal  style  of  conventionalized 
flower  designs  in  beads.  Plate  civ  gives  a 
typical  example.  Such  bags  are  commonly 
carried  in  the  belt.  Sometimes  the  draw- 
strings are  ornamentally  beaded. 

Tobacco-pouches  are  not  uncommonly 
made  from  the  skins  of  small  mammals, 
such  as  skunks,  woodchucks,  mink,  mar- 
ten, and  kit  otters.  The  skin  is  taken  off 
entire,  through  a  longitudinal  slit  a  few 
inches  in  length  made  in  the  chest-band, 
and  is  carefully  tanned.  Such  bags  rarely 
bear  any  ornamentation,  and  may  always  be 
distinguished  from  medicine-bags  by  the 
fact  that  they  do  not  have  the  symbolic 
tufts  of  dyed  down  thrust  through  the 
nostrils. 

Tobacco-pouches  of  woven  yarn,  with 
designs  in  white  beads  interwoven  with  the 
threads,  were  formerly  worn  around  the 
neck  and  over  the  chest.  A  good  example 
of  one  of  these  now  rare  articles  is  shown  in 


tNDIAN    NOTES 


GAMES 

367 

pi.  cv.    These  pouches  are  also     j^^fK 

often    seen   among   the   Pota-     j^^JE^, 

watomi.                                        fjR3f 

PARAPHERNALIA  FOR  GAMES     ^9 

Owing  to  the  fact  that  the 

i 

games  of  the  Menomini  have 

been  already  described  in  the 

section  dealing  with  Social  Or- 

ganization  (see  pages  56-58), 

nothing  more  than  a  brief  re- 

capitulation will  be  given  here. 

For  lacrosse,  sticks  of  two  types 

are  used  (pi.  cvi,  b,  and  fig. 

76).    The  balls  are  of  tanned 

deerskin,  about  the  size  of  base- 

balls, and  are  stuffed  with  deer- 

hair  (fig.  77).    Both  sticks  and 

balls,   particularly    the  latter, 

are  often  symbolically  painted 

in  red  and  black. 

Shinny  is  played  with  a  short, 

straight   stick  (fig.  78),  and  a 

double  ball  of  leather  (fig.  79),  FJI 

;.  76.—  Ordi- 

generallv  painted  red.     For  the  na.fy  lacrosse 

.                                                                        stick.    (Length. 

dice   game,    a   round,  wooden  3  ft.  104  in.) 

AND    MONOGRAPHS 

368 


ME NO MINI    CULTURE 


bowl  and  a  set  of  bones  or  wooden 
dice  (pi.  xciv)  are  necessary. 
Six  of  the  dice  are  discs;  the 
rest  are  carved  to  represent  half- 
moons,  tortoises,  or  Thunderbirds, 
and  are  colored  red,  black,  blue, 
or  green 
on  one 
side,  and 
left  white 
on  the 
other. 

A  short 
form  of 
the  snow- 
snake  (pi. 
cvi,  a) 

and  a  wooden  wand  with  a 
slender  shaft  and  a  weight  or 
knob  at  one  end,  are  used  for  dis- 
tance hurling  over  the  ice.  The 
typical  Algonkian  cup-and-pin 
game,  petclkona' hikun  (pi.  CYII), 
is  plaved  by  the  Menomini.  The 

.      /      .    3  ,     .  FIG.  78.— 

pm   IS   Of   WOOd,     the    CUpS   being    Shinny  stick. 

made  from  the  phalangeal  bones  in.)ngt  ' 


FIG.  77. — Lacrosse  ball. 
(Diameter,  3}  in.) 


INDIAN    NOTES 


SKINNER — MENOMINI    CULTURE 


SNOW-SNAKE.   AND   PONY-FOOT   LACROSSE  STICK 
Length  of  a.  36  in. 


II 


<      JS 


GAMES 

369 

of  the  deer,  ground  down  to  hollow  cones. 

This  game    is  played  only   as   a  hunting1 

charm.    Darts  of  wood,  smok-      X"^fcj=* 

ed    while    spirally    wrapped       v//lj 

with   green   bark   to  give   a         /   ifl 

twisted   decoration,  are  used         / 

by  boys  for  distance  throwing.        t*    Jrj 

The  moccasin  game,   though       I  11  ll 

popular  at  one  time,  is  seldom     fe    J  1  \ 

played   now.      It    needs   no   IT    ;M    A 

special  paraphernalia.    Bow-  %/1|P:  '-^ 

and-arrow  games   are  played    ^t^T    *^ 

with  miniature  bows  decora-             S^^ 

lively  painted  in  gay  colors,     FIG.  79.-shinny 
and  blunt  arrows.                      Jot.)  (Length> 

AND    MONOGRAPHS 

370 

VII.  ARCHEOLOGY 

M~"y  x   LATE  June,    1919,   the  writer, 
accompanied    by    his    assistant, 

Mr  John  V.  Satterlee,  and  Dr  S. 

A.  Barrett  of  the  Public  Museum 
of  the  City  of  Milwaukee,  were  enabled  to 
visit  several  of  the  ancient  Menomini  vil- 
lage-sites along  the  west  shore  of  Green  bay, 
in  Brown  and  Oconto  counties,  Wisconsin, 
through  the  kindness  of  Messrs  J.  P.  Schu- 
macher and  Neville  of  the  city  of  Green 
Bay.    These  gentlemen  not  only  permitted 
the  examination  of  their  private  collections, 
but   also   cooperated  with   Miss   Deborah 
Marten  of  the  Kellogg  Public  Library  of 
Green  Bay  in  reviewing  the  collection  there. 
The  sites  visited  were  Mate  Sua'mako  at 
Big  Suamico,  Suamako'sa  at  Little  Suamico; 
Wa'sa'kiu,  or  High  Banks,  on  the  Oconto 
river  near  the  city  of  that  name,  and  a 
series  of  other  sites  in  its  environs;  also 
Pa*ka'nano'  at  the  junction  of  Oconto  and 

INDIAN   NOTES 

VILLAGE-SITES 


371 


Little  rivers.  While  of  a  cursory  nature, 
these  examinations  brought  out  many  inter- 
esting facts. 

First:  The  ancient  habitat  of  the  Meno- 
mini  was  situated  under  different  physio- 
graphic conditions  from  those  of  their  pres- 
ent reservation.  All  their  early  towns  were 
either  on  the  lake  shore  at  mouths  of  the 
Menominee,  the  Oconto,  the  Peshtigo,  the 
Suamicos,  and  the  Pensaukee,  or  on.  the 
banks  of  these  streams,  as  a  rule  not  very 
far  inland.  To  this  there  were  exceptions, 
however,  for  according  to  Menomini  tradi- 
tion, and  archeological  evidence  as  well, 
there  were  early  settlements  inland  on  the 
Wolf,  on  the  present  reserve,  a  locality 
easily  reached  by  portage  from  the  Oconto. 

At  the  time  of  white  contact,  and  for  a 
long  time  before  and  after,  the  former  cul- 
ture of  the  Menomini  must  have  been  al- 
most maritime,  and  strongly  differentiated 
from  that  of  more  recent  years.  It  was 
essentially  a  culture  of  wild  rice,  fish,  and 
lake  products. 

Second:  The  Menomini  were  sedentary, 
living  more  or  less  permanently  on  their 


AND    MONOGRAPHS 


372 


principal  sites,  except  for  seasonal  changes, 
as  when  they  went  far  inland  on  their  fall 
and  winter  hunts.  Some  of  the  Green  bay 
sites  have  been  occupied  by  the  Menomini 
as  far  back  as  they  have  any  tradition. 
Indeed,  their  origin  myth  speaks  of  the  first 
Menomini  coming  out  of  the  ground  as  a 
bear  on  the  site  at  the  mouth  of  the  Menom- 
inee  river.  Subsequent  to  the  arrival  of 
white  settlers,  the  tribe  was  dislodged  by 
successive  purchases  from  the  old  shoreline 
home,  and  began  to  scatter  and  withdraw 
inland.  The  greater  part  of  those  who  still 
dwelt  on  the  old  spots  were  moved  to  the 
present  reservation  in  1852  and  the  years 
immediately  following.  A  few,  principally 
of  mixed  blood,  still  remain.  Two  Indians 
by  the  name  of  Adams  dwelt  at  Male 
Sua'mako,  and  an  old  woman,  Mrs  Misha'- 
kwut  (Covered  by  Clouds),  resided  at  High 
Banks  in  1919.  The  relics  on  the  sites 
therefore  range  from  prehistoric  to  late  his- 
toric times. 

Third:  The  type  of  culture  indicated  by 
the  specimens  obtained  or  seen  goes  to  show 
that  the  Menomini  belonged  to  the  same 


INDIAN   NOTES 


VILLAGE-SITES 


373 


group  as  the  neighboring  Green  bay  tribes, 
the  Potawatomi,  Ottawa,  Sauk,  Fox,  and 
Winnebago. 

Fourth:  Specimens  from  the  sites  exam- 
ined are  identical  with  .those  obtained 
from  the  mounds  opened  by  Dr  Barrett  and 
the  writer  on  the  present  Menomini  reser- 
vation in  Shawano  county.  The  form  and 
decoration  of  the  pottery  in  particular  was 
the  same.  The  Menomini  sites,  however, 
yielded  objects  of  native  copper,  bone  speci- 
mens, and  pipes,  not  as  yet  reported  from 
the  mounds,  and  perhaps  representing  a  later 
phase  or  local  development  of  the  same  cul- 
ture. The  fact  that  the  Menomini  in  gen- 
eral deny  that  they  ever  made  mounds 
means  very  little.  Fashions  die  out  and 
are  forgotten  among  all  races.  That  not  all 
Menomini  are  of  the  same  opinion  regard- 
ing the  non-use  of  mounds  by  their  people 
may  well  be  demonstrated  by  the  following 
data: 

In  June,  1920,  Jim  Paia'tckowit,  or, 
properly  Buna'i-gi'zik  (Opposite  Sky),  in- 
formed the  writer  that  there  is  a  buffalo 
effigy  mound  on  the  plains  near  the  Peshtigo 


AND    MONOGRAPHS 


374 


MENOMINI    CULTURE 


river,  not  far  from  Sandstone  falls,  above 
Ellis  Junction,  Wis.,  close  to  the  residence 
of  a  white  man  named  Seymour.  Buna'i- 
gi'zik  declares  that  a  war  party  of  Ojibwa 
was  traveling  along  the  river;  their  leader 
had  previously  dreamt  that  some  impor- 
tant object  would  be  encountered  on  the 
march.  About  noon  some  members  of  his 
company  observed  a  buffalo  standing  on  a 
knoll,  and  recognized  the  animal  as  the  ful- 
filment of  their  partizan's  dream.  As  the 
warriors  gazed,  the  buffalo  sank  into  the 
ground  and  vanished  without  leaving  a 
track  or  sign.  They  made  a  mound  there 
in  the  form  of  a  buffalo,  which  still  remains 
as  a  monument  to  this  portent.  Since 
then,  Buna'i-gi'zik  says,  the  Menomini 
have  made  similar  mounds,  in  imitation  of 
the  original,  in  various  parts  of  the  territory, 
during  the  ceremonials  in  honor  of  the 
buffalo — perhaps  that  of  the  Buffalo  Dance. 
The  locality  on  the  Peshtigo  is  called 
by  the  Menomini  Pishakipsanamakhiikasit, 
"The  Place  Where  the  Buffalo  is  Outlined." 


INDIAN    NOTES 


ARTIFACTS 

375 

TYPES  OF  SPECIMENS  FROM  MENO- 
MIXI  SITES 

The  following  objects  were  noted  from 
the  Menomini  sites  examined,  but,  as  before 
stated,  they  are  probably  common  to  all  the 
tribes    in    the    neighborhood    as  well: 

Stone 

Grooved,  and,  possibly,  fluted  axes. 
Celts. 
Gorgets,  principally  the  two-holed  form. 
Winged  bannerstones. 
Notched,    stemmed,    triangular,   and  serrated 
arrowpoints. 
Drills. 
Scrapers. 
Oval  or  leaf-shaped  knives. 

Copper 
Knives. 
Arrows,  socketed,  stemmed,  and  notched. 
Celts. 
A  copper  bannerstone,  of  small  size,  is  reported 
by  Mr  Schumacher  from  Oconto. 
Fishhooks,  awls',  and  beads. 

Clay 

Pointed-bottomed  jars  with  decorations  stamped 
with  a  cord-wrapped  stick,  or  rarely,  with 
incised  chevrons. 
Pipes. 

AND    MONOGRAPHS 

376 

MENOMINI    CULTURE 

The  abundance,  excellence,  and  variety  of 

the  stone-work,  the  scarcity  of  bone  and 

horn  material,  and  the  pointed  jars  with 

stamped  decoration  made  by  the  impression 

of   the   cord-wrapped    stick,    all   link    the 

Menomini  with  the  Algonkian  peoples  far- 

ther east.     Copper,  too,  in  New  York  at 

least,  is  characteristic  of  Algonkian  and  not 

of  Iroquois  culture. 

While  bone  and  antler  are  still  used  to 

some  extent  by  the  Menomini  in  the  manu- 

facture of  implements,  stone  and  clay  are 

things  of  the  past,  and  so  is  native  copper. 

However,  traditions  still  persist  about  the 

use  of  these  materials,  and  the  kinds  of 

objects  made.     In  a  few  instances  specimens 

have  survived  as  heirlooms.    According  to 

Hoffman: 

"  Previous  to  the  advent  of  white  traders,  or 
before  they  were  able  to  procure  by  purchase 
or  barter  beads  of  European  manufacture,  the 
Menomini  claim  to  have  made  large  beads  from 
shells  found  in  the  rivers  of  Wisconsin  and  on 

the  shores  of  Green  bay.     Quite  a  variety  of 
large  and  exceedingly  beautiful  freshwater  shells 
occur  in  the  rivers  of  Wisconsin,  and  it  would 

be  strange  indeed  if  the  natives  did  not  utilize 
the  iridescent  pearl  for  ornamentation  when  at 

INDIAN    NOTES 

ARTIFACTS 

377 

the    same    time    they   used    them    as    knives. 

Among  some  of  the  old  mita'v  women  large 

beads,  together  with  the  elongated  shell  beads 

purchased  at  traders'  stores,  are  worn  —  beads 

of  sufficiently  primitive  appearance  to  induce 

one  to  believe  the  assertion  that  their  people 

had  made  them. 

"These  beads  were  evidently  made  from  the 

thick  portions,  or  perhaps  joints,  of  freshwater 

mussels;  they  are  of  the  size  of  buckshot,  with 

a  perforation  drilled  from  each  end  toward  the 

middle.     The  perforations  being  somewhat  of 

funnel  shape,  and  showing  marked  striae,  would 

indicate  that  the  drilling  had  been  made  with 

other  than  a  metal  instrument.     On  subsequent 

investigation    respecting    the    manufacture    of 

articles  requiring  perforation,  I  was  informed 

that  the  Menomini  used  sharp-pointed  pieces 

of  quartz  and  jasper,  rotating  these  rude  drills 

with  the  hand  and  fingers."25 

In  another  place  Hoffman  says: 

"The  Indians  agree  in  the  statement  that 

the  making  of  stone  weapons  was  discontinued 

by  them  four  generations  ago.     Shu'nien  re- 

members hearing  the  old  people  speak  about 

the  manner  of  using  these  stone  objects.     The 

knives  were  made  of  flint  (horns  tone),  and  were 

about  8  inches  long,  an  inch  and  a  half  broad, 

and  sharply  pointed;  some  indeed  were  sharp 

enough  to  cut  moose  skin  with  ease.     These 

implements   were   used   in   cutting   meat,   for 

scraping  arrowshafts,  and  in  making  bows. 

"Some  of  the  Menomini  say  that  mussel- 

shells  are  used  even  today,  when  necessity  de- 

AND    MONOGRAPHS 

378 

MENOMINI   CULTURE 

mands,  both  for  spoons  and  for  cutting.    They 

are  also  sometimes  used  for  scraping  deerskin 

in  tanning.     The  survival  of  the  practice  of 

thus  using  shells  is  not  at  all  astonishing,  for 

they  serve  the  purpose  as  well  as  almost  any- 

thing else,  and  thick  strong  shells  of  several 

species  are  abundant  in  Wisconsin. 

"Earthenware   is  no  longer  made   by   the 

Menomini,  though  some  of  the  oldest  women 

remember  when  pottery  making  was  engaged 

in."-6 

The  writer  has  fairly  full   data  on  the 

making  of  earthenware  which  are  presented 

on  pages  282-284. 

EXISTING  VOCABULARY  FOR  ANCIENT  ARTIFACTS 

A'sSn  miia'ktin,  stone  scraper. 

a'stn  kuski'kahikan,  stone  hide-scraper. 

oka'na,  or  oka'ne,  bone  awl. 

a'  sen  inana'ba,  stone  axe  (lit.  'stone  original 

iron;'  the  ancient  name  has  been  lost). 

osauwa'pa  mo'koman,  native  copper  knife. 

a'sen  mo'koman,  stone  knife. 

asenme'p,  stone-headed  arrow. 

osauwa'pamep,  copper-pointed  arrow. 

INDIAN   NOTES 

379 

VIII.  ETHNOGEOGRAPHY 
GEOGRAPHICAL  BAND  NAMES 

tlylN  ADDITION  to  the  division  of 
1.  *  J     the  tribe  into  gentes,  the  Meno- 
I^^^J    mini  were  foimerly  split  up  into 

a  number  of  geographical  groups, 
each  taking  its  name  from  the  locality  in 
which    it    resided.    As    now    remembered 
these  were: 

Oka"to  Wini'nm'uk,  Pike  Place  people,  dwelling 
at  the  mouth  of  the  Oconto  river.     This 
was  one  of  the  ancient  original  groups  of 
the  tribe. 
Pa'sa'tiko  Wini'niwuk,  Peshtigo  River  people, 
dwelling  at  the  mouth  of  the  river  whose 
name  they  bear.     The  meaning  of  the  name 
is  lost,  but  it  may  mean  a  current  eddying. 
An  original  ancient  group. 
Minika'ni   Wini'niwuk,   Village   people.     This 
band  had  their  village  at  the  mouth  of  the 
Menominee  river,   which  was    called    the 
Minika'ni,  or  Village  river,  on  this  account. 
It  is  looked  upon  as  the  oldest  or  parent 
group  of   the   tribe,  for  here   the  animal 
ancestors  of  the  Menomini  are  supposed  to 
have  come  out  of  the  ground  and  turned 

AND    MONOGRAPHS 

380 


MENOMINI    CULTURE 


themselves  into  men.  Mendmini  born  at 
the  mouth  of  the  river  proudly  boast  of 
the  fact. 

Male  Sua'miiko  Tusi'nini",  Great  Sand  Bar 
people.  This  band  lived  on  the  sand  dunes 
at  what  is  now  called  Big  Suamico,  on 
Green  bay.  An  original  group.  The 
locality  is  still  prominent  in  mythology  as 
the  place  where  Ma"niibus  performed  the 
episode  of  the  shut-eye  dance. 

Sna'mdkosa  Tusi'nini",  Little  Sand  Dune  peo- 
ple. An  offshoot,of  the  Oka"to  band,  liv- 
ing on  the  sandhills  of  Little  Suamico. 

Namti'o  Wikilo'  Tusi'ni",  Sturgeon  Bay  people. 
Dwelt  at  Sturgeon  Bay,  and  were  likely 
•  an  original  group. 

Muhwa'o  Se'peo  Wini'niwtik,  Wolf  River  people. 
Lived  on  upper  stretches  of  the  stream. 
May  have  been  a  part  of  the  Oka"to  band, 
who  lived  on  Green  bay  during  the  sum- 
mer, and  hunted  inland,  dwelling  in  the 
warm,  wooded  river  valley  in  winter. 

Kaka'pa'kato'  Wini'ttiwuk,  Barricade  Falls 
people.  Lived  at  Keshena  falls  of  Wolf 
river  on  the  present  reservation.  Perhaps 
an  offshoot  of  the  preceding  band.  The 
Menomini  claim  that  a  few  families  always 
lived  inland  on  the  Wolf. 

Powahe'kune  Tusi' niniwtig,  Rice-gathering-place 
people.  Dwelt  on  Lake  Poygan.  Prob- 
ably a  more  recent  group  which  came  into 
being  subsequent  to  the  dispersal  of  the 
tribe. 

Kakewa'nikone  Twi'mniwug,  Portage  people. 
Lived  at  Portage,  Wis.;  a  more  recent 
group,  in  all  probability. 


INDIAN    NOTES 


BAND    NAMES 

381 

Wi'skos   Se'peo   Wini'm'^'uk,   Wisconsin   River 
people.     Wi'skos,  or  Wi'skons,  means  a  little 
muskrat  house,  and  from  this  the  name 

Wisconsin  is  derived.     This  band  and  the 

next  were  hardy  adventurers  who  strayed 
over  to  the  Mississippi,  and  were  in  friendly 
touch  with  the  Santee  and  other  eastern 

Sioux. 

Kipisa"kia  Wini'niu'iik,  River  Mouth  people. 
Resided  at  Prairie  du  Chien. 

Xomd'kokon  Se'peo  Tusi'niniwug,  Beaver  River 
people.     Lived   near   Winneconne    (Wini- 
ka:ni,  a  skull),  Fond  du  Lac,  and  Oshkosh. 
Said  to  be  an  old,  but  not  an  original  band. 
Mani'tou'iik  Tusi'niniwug,  Manitou  Place  peo- 
ple.    Resided    at    Manitowoc,    Wis.     An- 
other old,  but  not  original  band. 
Misi"nimak  Kimiko  Wini'niwuk,  Michilimacki- 

nac  people,  residing  near  the  old  fort  at 
Mackinac,    Mich.     This   band   was   lured 

from  home  by  trade.     An  old,  but  not  orig- 
inal band.     There  was  another  settlement  of 

Menomini  at  Milwaukee  (Manawak  Wini'- 
niu'-uk),  and  a  specially  notable  one  at  Fort 
Howard,  in  the  present  city  of  Green  Bay. 
A  few  stragglers  doubtless  camped  on  the 
site  of  what  is  now  Chicago. 

Subsequent  to   the  breaking  up  of  the 

local  groups  of  the  Menomini,  following  the 

arrival  and  settlement  of  the  whites  in  their 

old  territory,  there  came  into  existence  still 

another  grouping,  or  perhaps  rather  a  re- 

naming of  the  old  bands,  this  time  each  tak- 

AND    MONOGRAPHS 

382 

MENOMINI   CULTURE 

ing  its  designation  from  its  chief.     These 

bands   are   still   remembered,    but    rather 

vaguely,  especially  as  the  titles  of  each  must 

have  changed  with  the  demise  of  the  leader. 

There  were  eleven  remembered  in   Hoff- 

man's   day,    as    follows:  1,    Osh'kosh,    2, 

Aia'miqta,  3,  Slia'kitdk,  now  under  charge 

of  Ni'aqtaw&'pomi,   4,   Ma'nabu'sho,  5,   Le 

Motte,  6,  Piwa'qtinet,  7,  Ptsh'tiko  (evidently 

one  of  the  old  local  groups),  8,  O'hope'sha, 

9,  Ke'shok,  or  Ke'so,  10,  Aqkd'mol,  now  under 

charge  of  MSftshikintfff,  11,  Shu'nu'ni'if,  or 

Shu'nien. 

SOME    MENOMINT    PLACE    NAMES    IN 

WISCONSIN 

The   following  list   of  place-names   was 

obtained  from  John  V.  Satterlee,  ex-Cap- 

tain of  Menomini  Indian  Police,  of  Keshena, 

Wisconsin,  and  Honorary  Member  of  the 

Wisconsin    Archeological    Society    for    the 

Menomini  tribe,  in  June,  1919.     The  names 

are  of  places  famous  in  Menomini  history 

and  tradition,  and  many  sites  are  now  cov- 

ered by  thriving  American  towns  and  cities. 

Some  of  these  names  were  published  by  the 

INDIAN    NOTES 

PLACE    NAMES 


383 


writer,  but  in  a  somewhat  faulty  manner, 
in  The  Wisconsin  Archeologist,  vol.  18,  no. 

3,  p.  97,  August,  1919. 

Oma"nomaneo  Ishko'negun,  Menomini  reser- 
vation. 

Oka" to  ('pike  place'),  Oconto.  Both  banks 
of  the  Oconto  river  from  its  mouth  to  the  old 
dam  were  formerly  used  as  a  place  of  residence 
by  the  Menomini,  despite  their  swampy  char- 
acter. In  later  tunes  most  of  the  Indians  lived 
in  the  city  of  Oconto  where  the  lumber  yards 
now  are.  Mr  Satterlee  lived  here  for  three  or 
four  years  prior  to  1862,  when  he  left  for  the 
present  reserve. 

Wa'sa'kiu  ('high  sandy  bank').  This  was 
an  ancient  Menomini  village  place  on  the  sand 
dunes  where  the  old  dam  was  located.  It  was 
used  more  or  less  continuously  from  pre- 
historic days  until  recent  tunes.  An  old  half- 
breed  Menomini  woman,  Mrs  Misha'kwut 
(Covered  by  Clouds),  still  resided  there  in 
June,  1919.  Many  stone  and  copper  relics, 
including  a  copper  celt,  and  a  grooved  axe  found 
by  the  old  Indian  woman,  have  been  obtained 
here.  When  visited  last  June  in  company  with 
Mr  J.  P.  Schumacher  of  Green  Bay  and  Dr  S.  A. 
Barrett  of  the  Milwaukee  Museum,  numerous 
stone  arrowpoints,  a  notched  stone  maul,  and 
a  native  copper  fishhook  were  collected,  also 
some  decorated  sherds  from  the  rim  of  a  large 
pottery  vessel.  Mr  Schumacher  reports  a  small 
copper  bannerstone  found  here.  Some  rela- 
tively recent  graves  of  Indian  children  were 


384 


MENOMINI    CULTURE 


reported  to  lie  under  a  fine  tree  on  a  knoll  near 
Mrs  Misha'kwut's  house. 

Pa'*kanano'  ('branch  of  a  river').  A  village 
on  a  long  narrow  point  where  the  Little  river 
joins  the  Oconto.  When  visited  by  Mr  Schu- 
macher, Dr  Barrett,  Mr  Satterlee,  and  the 
writer,  this  spot  showed  every  indicatkm  of 
having  been  occupied  for  ages.  Much  pottery, 
a  fragment  of  an  ornamented  clay  pipe,  numer- 
ous arrow,  spear,  and  knife  points  of  flint  and 
other  stones,  hammerstones,  and  the  like  were 
obtained.  Numerous  hearths,  charcoal,  and 
split  bones  were  seen,  and  Mr  Schumacher  re- 
ports copper  implements.  Mr  Satterlee,  fol- 
lowing Indian  traditions,  located  without  diffi- 
culty a  group  of  pits  and  wild  rice  caches  dug 
into  the  edge  of  the  bank  on  the  east  (?)  side 
of  the  point.  Mr  Satterlee  reports  that  among 
the  last  Jndians  to  reside  here  were  George 
McCall,  John  Wa'pus  (Rabbit),  native  name 
Wa'nawat  (Begs  for  Food),  and  the  families  of 
Charles  Chickeney,  native  name  Matcikine'u 
(Terrible  Eagle),  and  of  Kine'sa  (Golden  Eaglet). 

Pa'*kwAkiu  ('pointed  hill'),  native  name  of 
Stiles.  There  is  a  site,  now  nearly  destroyed,  in 
the  railroad  yard  here.  Menomini  tradition 
states  that  a  Mishi  Ktnu'bik,  or  monster  horned 
hairy  snake,  lived  in  a  whirlpool  in  the  river  a 
quarter  of  a  mile  above  Stiles.  An  Indian 
mother  of  the  long  ago  once  sacrificed  her  little 
daughter  to  this  beast  in  order  to  get  it  to  give 
her  portions  of  its  body  to  make  an  evil  medi- 
cine for  witchcraft.  The  place  was  ever  after 
noted  and  abhorred  by  the  Indians,  who  always 
passed  it  in  silence,  throwing  in  an  offering  to 
pacify  the  monster. 


INDIAN    NOTES 


PLACE   N  A  M  E  S 


385 


Ko*nin  ('where  the  tornado  passed'),  a  plain 
just  below  the  Oconto  falls.  There  is  said  to 
be  an  ancient  Menomini  village-site  here. 

Nepetis pa" pentno'  ('where  water  falls'),  the 
Menomini  name  of  Oconto  falls.  A  Menomini 
village  is  said  to  have  been  located  here. 

Ona'sin  Apa'kalo'  ('rocky  rapids'),  a  locality 
called  Flat  Rock  by  the  whites.  An  old 
Menomini  camp  or  village-site. 

Kakawa'nikone  ('crossing  the  portage'),  now 
Underbill.  This  was  where  the  Menomini  car- 
ried across  to  Lake  Shawano. 

Mate  Wasa'*kiu  ('big  high  banks'),  a  local- 
ity on  the  Oconto  now  called  Oconto  Red  Banks. 

Sa*nawe'nino'  Usna'nind  ('three  rivers  fork- 
ing'), now  Suring. 

Apa'sakiu  ('brant  [goose]  land'),  now  called 
Pensaukee.  There  was  an  old  Menomini  vil- 
lage at  the  mouth  of  this  creek. 

Suamako'sa  ('little  sand-bar'),  Little  Sua- 
mico.  An  ancient  Menomini  camp  ground. 

Mate  Sua'mako  or  Sakaua'mako  ('great  sand- 
bar')', now  Big  Suamico.  An  ancient  Menomini 
village-site  of  large  extent  is  situated  at  the 
mouth  of  the  river  and  along  the  lake  shore. 
Copper  and  stone  objects  have  been  found  here 
in  abundance  in  former  years  by  Messrs  J.  P. 
Schumacher  and  Neville  of  Green  Bay,  who 
accompanied  the  writer  to  the  spot.  A  bell- 
mouthed  celt  and  numerous  points,  scrapers, 
and  sherds  were  obtained.  Two  Menomini  men, 
named  Adams,  still  live  near  by.  The  site  is 
famous  in  Menomini  folklore,  mythology,  and 
history. 

Sesipuketahe'kone     ('ducks     landing     [from 


AND    MONOGRAPHS 


386 


MENO  MINI  -CULTURE 


flight!'),  Duck  creek,  a  place  famous  in  Meno- 
mini  folklore. 

Putci'uikit,  or,  now,  Fuji' kit  ('a  bay  in  spite 
of  itself,'  or  'a  bay  in  spite  of  everything'). 
Green  bay.  Menomini  villages  were  situated 
on  the  site  of  the  present  city  of  Green  Bay  on 
both  sides  of  the  Fox  river,  and  at  Fort  Howard 
(Mina'*ka*-  kun,  'a  fort'),  where  they  camped 
under  the  fort  wall  on  the  site  of  the  present 
Green  Bay  railroad  station. 

Ke'*no?tao  ('cape'),  the  Door  peninsula. 

Wa*na.*ti'u  ('a  bend'),  Bay  Settlement. 

Nama'o  Wi'kilu  ('sturgeon  bay'),  Sturgeon 
Bay. 

Wasa'*ki&  ('high  sand-bank'),  Death's  Door. 

A  pii' sitik  Se'peu  (meaning  lost,  possibly  con- 
nected with  A  pa"  sos,  deer),  Peshtigo  river. 

Usake'wik  ('at  the  mouth,'  or  'the  mouth'). 
The  old  M*enomini  village  at  the  mouth  of 
Peshtigo  river. 

Apa'sitikgo,  Peshtigo  City.  Meaning  of 
name  lost. 

Wapa'pako  ('white  stone'),  White  Rapids. 

Musikabo'sa  Pagwu'ttk  ('little  solid  liquid's 
falls').  Named  for  an  Indian  who  once  dwelt 
there. 

Minika'ni  Se'peu  ('village,  or  town,  river'), 
Menominee  river.  The  city  of  Menomfnee, 
Michigan,  is  also  called  Minika'ni.  This  is  the 
most  noted  spot  in  all  Menomini  history,  for 
here  the  ancestor  of  the  tribe  first  issued  from 
the  ground.  Mr  Satterlee  was  born  on  an 
island  in  the  river  between  Menominee,  Michi- 
gan, and  Marinette,  Wisconsin. 

Kinilciuwno  ('long  stretch'),  a  straight  place 
in  the  Menominee  river. 


INDIAN    NOTES 


PLACE   NAMES 


387 


Uskotc  Kikiti  ('silent  place'),  a  locality  in 
this  river  where  dwells  a  monster  who  harms  or 
drowns  noisy  persons. 

Ndmd'o  Usnaka"se  ('sturgeon  barrier'), 
Sturgeon  falls  on  the  Menominee  river.  This 
was  the  northern  inland  boundary  of  the  tribe, 
and  here  the  traditional  break-up  of  the  nation 
into  two  groups  (purely  mythical)  through  a 
quarrel  over  the  supply  of  sturgeon  took  place. 

Kipu'akunano,  De  Pere.  The  meaning  of 
the  name  is  lost. 

Oka'*kane  ('pike  fishing  place'),  Kaukauna. 

Mina'si  ('island'),  Menasha. 

Wau'e'd*pita  ('  eddy  or  whirlpool ') ,  Appleton. 

MiPkinuk  Ustcepa'tce  ('where  stands  the 
blood  cedar  tree'),  a  famous  landmark  on  Fox 
river  near  the  two  preceding. 

Winibi'go  Nipe'sa  ('Winnebago  lake'),  Lake 
Winnebago. 

W asuske" sino  ('new  grave  mound  in  a 
marsh'),  Chilton.  The  parents  of  the  present 
chief  of  the  pagan  Menomini,  Indian  Court 
Judge  Sabatis  Perrote,  came  from  this  place, 
where  the  Menomini  had  a  later  village.  The 
name  of  the  Judge's  father  was  Peanot  (Perrote) 
Amob. 

Keska"kwfitino  ('lake  bluff'),  a  rock  ledge 
opposite  Oskhosh  City,  perhaps  at  Chilton.  A 
sacred  spot  in  Menomini  mythology,  because 
here  the  Thunderbirds  who  became  the  ances- 
tors- of  that  clan  alighted  and  turned  into  men. 

Wanika'min  ('end  of  the  lake'),  Fond  du 
Lac. 

Osko's  Omani'kan  ('Oshkosh,  his  city'),  pres- 
ent city  of  Oshkosh.  The  name  means  either 
a  "claw"  or  "brave,"  the  connection  possibly 


AND    MONOGRAPHS 


388 


MENOMINI    CULTURE 


being  that  in  olden  times  the  slayer  of  a  grizzly 
bear  wore  its  claws  in  the  form  of  a  necklace 
as  a  sign  of  bravery. 

Osko's  On'e*pishim  ('Oshkosh,  his  lake'), 
Lake  Oshkosh. 

Milce'kane  ('stockade'),  a  lake  between 
Winneconne  and  Oshkosh  City. 

Winika'ni  ('skull'),  Winneconne.  Named 
because  of  the  large  number  of  bleached  human 
skulls  and  bones  said  by  the  Menomini  to  have 
been  scattered  about  on  the  field  of  a  battle, 
perhaps  one  of  the  battles  between  the  Sauk 
and  the  French. 

Pdu'ahi' kane  ('where  wild  rice  is  gathered'), 
Lake  Poygan.  The  Menomini  lived  about  this 
body  of  water  in  relatively  recent  times. 

Muhu'd'o  Se'peu  ('wolf  river'),  the  present 
Wolf  river. 

Pind'o  Wi'ko  ('partridge  crop'),  the  present 
Partridge  lake. 

Akuana"nuk  Se'peu  ('stranded  log  river'), 
New  London. 

Sake'mao  Waiena  ('mosquito  hill'),  a  locality 
a  little  above  New  London,  on  the  Wolf. 

Wa*sa'*kiu  ('high  banks'),  another  locality 
with  this  common  name. 

Mano'na  Kitciu  ('at  the  clay  bank'),  Brick- 
yard. 

Ma'no'mane  Sa'iak  ('wild  rice  along  the 
banks'),  Shiocton,  site  of  a  recent  Menomini 
settlement. 

Wa'kitcon  OmU'nikun  (' Wakitcon,  his  town'). 
Chief  Wakitcon's  village  was  here.  The  Chief's 
name  was  really  Wakajona'pe  (Crooked  Beak) , 
the  personal  name  of  the  Thunderbirds,  pre- 
served in  the  Thunder  clan  of  the  Menomini. 


INDIAN    NOTES 


PLACE   NAMES 

389 

Ona'mun  Usta'l  ('where  vermilion  exists,  or 

is  had'),  a  clay  bank  on  Wolf  river  near  Waki- 

tcon's  town,  resorted  to  for  red  paint. 

Kutaha'kukane  ('  shooting-at-targets  place'), 

a  landmark  at  which  the  Indians  always  shot 

when  passing. 

Anaka'*kika  ('  bark-house  place'),  a  Meno- 

mini  settlement  just  above  the  town  of  Wauke- 

chon. 

"Pone  "  Oma'nigan  ('  Pony's  town  ')  .     Named 

for  a  white  settler  and    trader    called  "Pony 

Richmond." 

SETTLEMENTS  ON  THE  MENOMTXI  RESERVATION 

Oma"nomaneo  Ishko'negun,  Menomini  reser- 

vation.' 

Oka'to'sa  ('little  pike  place'),  South  Branch 

settlement. 

Keshi'niu-D  ('swift-flying'),  Keshena  Agency; 

named  for  a  former  chief. 

Kowa'pomi  Md'nigan   ('Vanishing's  town'). 

Named  for  some  old  Indian  notable.     The  pagan 

settlement  where  Judge  Perrote  and  Wi'sano- 

kut  now  live. 

Akine'bui  ('the  standing  land'),  a  settlement 

a  few  miles  from  Keshena. 

Ni'uopet  ('four-seated,'  or  'four  in  a  den'). 

Neopit,  named  for  the  old  -chief,  son  of   Osh- 

kosh,  recently  deceased. 

Nihi'tuk'tvune     Mi'nikan     (translation     not 

given).     The  name  is  the  same  as  that  of  the 

West  Branch  settlement  on  Wolf  river.     Zoar 

settlement  of  "p3gan"  Menomini. 

Niga'nis  Oma'nigan  (Niganis,  a  Potawatomi 

personal  name),  a  settlement  near  Phlox. 

AND    MONOGRAPHS 

390 

MENOMINI    CULTURED 

Perote,  a  station  on  the  railroad  named  for 

the  late  Indian  Court  Judge,  Sabatis  Perrote. 

Askenel  ('one  that  is  raw,'  'uncooked'),  a 

locality  named  for  a  former  Indian  court  judge. 

Naku'li  Uskinawe'ndt  ('Sunfish's  [a  personal 

name]  berry-patch'),  a  locality  between  Kesh- 

ena  and  South  Branch  settlement,  where  the 

late  Philip  Naku'ti  gathered  berries.     Also  called 

Niiku'li  Nu'wisokmt,  with  the  same  meaning. 

There  is  a  large  mound-group  here. 

Piku'u'kunao  Oma'nikun  ('outdone  in  shoot- 

ing town').     Named  for  an  old  Menomini  chief. 

The  "shooting"  referred  to  here  is  that  act  (so 

called)  as  performed  with  otter-skin  medicine- 

bags  inside  the  medicine-lodge.    Now  Satterlee 

(named  for  J.  V.  Satterlee)   on  Ocontp  river, 

just  off  the  reserve. 

INDIAN    NOTES 

391 

BIBLIOGRAPHIC  NOTES 

L 

BRIXTON,  D.  G.    Myths  of  the  New  World, 

chap,  vi,  p.  165,  New  York,  1868. 

2. 

SKINNER,  ALAXSOX.     Notes  on  the  Eastern 

Cree  and  Northern  Saulteaux,  Anthropo- 

logical Papers  of  the  American  Museum  of 

Natural  History,  vol.  ix,  part  i,  p.   100, 

New  York,  1911. 

3, 

a.  SCHUMACHER,  J.  P.,  and  GLASER,  J.  H. 

• 

Indian   Remains   in    Northeastern   Wis- 

consin,   Wisconsin  Archeologist,   vol.   xi, 

no.  4,  Madison,  Wisconsin,  April,  1913. 

b.  Fox,  G.  R.,  and  YOUNGER,  H.  O.     Mari- 

nette  County,  ibid.,  vol.  xvii,  no.  2,  June, 

1918. 

4. 

HOFFMAN,  W.  J.     The  Menomini  Indians, 

Fourteenth    Annual    Report,   Bureau    of 

American  Ethnology,  part  i,  p.  268,  Wash- 

ington, 1896. 

5. 

CATLIX,  GEO.     Illustrations  of  the  Manners, 

Customs    and  .  Condition  of   the  North 

American  Indians,  vol.  ii,    p.  147,   Lon- 

don. 1841. 

6. 

SKIXXER,   ALANSON.    Medicine   Ceremony 

of  the  Menomini  Indians,    etc.    Indian 

Xoles  and  Monographs,  vol.  iv,  p.  .  129, 

New  York,  1920. 

7. 

JEXKS,  A.  E.     The  Wild-rice  Gatherers  of 

the  Upper  Lakes,  Nineteenth  Annual  Re- 

port, Bureau  of  A  merican  Ethnology,  part 

ii,  p.  1093,  Washington,  1900. 

AND    MONOGRAPHS 

392 


MENOMINI    CULTURE 


8.  MARQUETTE,  Pere  JACQUES,  and  JOLIET, 

Sieur.  An  Account  of  the  Discovery  of 
Some  New  Countries  and  Nations  in 
North  America  in  1673.  Historical  Col- 
lections of  Louisiana,  part  ii,  p.  280. 
Philadelphia,  1850. 

9.  SKINNER,  ALANSON.    Social  Life  and  Cere- 

monial Bundles  of  the  Menomini  Indians, 
Anthropological  Papers  of  the  American 
Museum  of  Natural  History,  vol.  xiii,  part 
i,  p.  131,  New  York,  1913. 

10.  SKINNER,  ALANSON.    Notes  on  the  Eastern 

Cree  and  Northern  Saulteaux,  ibid.,  vol. 
ix,  part  i,  pp.  69-73,  New  York,  1911. 

11.  HOWE,   HENRY.    Historical  Collections  of 

Ohio,  etc.,  p.  538,  Cincinnati,  Ohio,  1848. 

12.  SKINNER,  ALANSON.     Social  Life  and  Cere- 

monial Bundles  of  the  Menomini  Indians, 
op.  cit.,  pp.  35-41. 

13.  MASON,  O.  T.    Aboriginal  American  Bas- 

ketry. Annual  Report  of  the  U.  S.  Na- 
tional Museum  for  1902,  p.  385,  Wash- 
ington, 1904. 

14.  HOFFMAN,  op.  cit.,  pi.  xxii. 

15.  HOFFMAN,  op.  cit.,  p.  259. 

16.  HOFFMAN,  op.  cit.,  pp:  270-272. 

17.  HOFFMAN,  op.  cit.,  p.  259-260. 

18.  HOFFMAN,  op.  cit.,  p.  280. 

19.  WARREN,  W.  W.    History  of  the  Ojibways, 

Based  upon  Traditions  and  Oral  State- 
ments.    Coll.  Minn.  Hist.  Soc.,  vol.  v, 
.      p.  98,  St.  Paul,  Minn.,  1885. 

20.  SKINNER,  ALANSON.     Social  Life  and  Cere- 

monial Bundles  of  the  Menomini  Indians, 
op.  cit.,  p.  103,  fig.  10. 


INDIAN    NOTES 


NOTES 

393 

21, 

a.  SKINNER,    ALANSON.    Associations    and 

Ceremonies   of   the   Menomini   Indians, 

ibid.,  vol.  xiii,  part  ii,  p.  173,  New  York, 

1915. 

b.  BARRETT,  S.  A.    The  Dream  Dance  of 

the  Chippewa  and  Menominee  Indians  of 

Northern  Wisconsin.    Bulletin  of  the  Pub- 

lic Museum  of  the  City  of  Milwaukee,  vol. 

i,  art.  iv,  Milwaukee,  Wisconsin,  1911. 

22. 

WEST,  G.  A.     Pipestone  Quarries  in  Barren 

County,  Wisconsin  Archeologist,  vol.  ix, 

no.  2,  April-July,  1910. 

23. 

BARRETT,  op.  cit.,  p.  353. 

24. 

WEST,    G.    A.    Aboriginal   Pipes   of   Wis- 

consin,  Wisconsin  Archeologist,   vol.   iv, 

nos.  3,  4,  Madison,  Wisconsin,  1905. 

25. 

HOFFMAN,  op.  cit.,  pp.  265-266. 

26. 

HOFFMAN,  op.  cit.,  pp.  256-257. 

AND    MONOGRAPHS 

394 

INDEX 

Abenaki,  conical  lodge  of,  85 

Abode  of  the  dead,  38.    See  Hereafter 

Aboriginal  American  Basketry,  excerpt  from, 

231-234 

Acorns,  eaten  by  bear,  189;  mat  for  drying,  309 

Adams,  Indian  family  living  at  Mate  Sua'mako, 

372,  385 

Adultery,  punishment  for,  55,  82 

Adzes  used  to  hollow  wood,  222,  288 

Agriculture,  153-154,  156-157,  173,  358 

Alder,  whistles  of,  355-356 

Aleutian  islands,  wallets  of,  233 

A  Igonkians,  burden-straps  of,  214;  cup-and-pin 

game  of,  368;  dialect  of,  142;  house  types  of, 

85-87;  Menominiatribe  of,  24,  360-361,  376; 

mystical  character  of,  25  ;  name  of  Culture  God 

among,  36-37;  origin  of  metal-ware  explained 

by,  285-286;  paintings  of,  340;  textile  arts  of, 

230;  warclubs  of,  314;  Central:  arb'ors  among, 

98-99;  bear  rites  of,  177-178;  concept  of  Hare 

trickster  among,  37-38;  demonology  of,  31; 

designs,  embroidered,  267;  designs,  floral,  273; 

designs,  woven,  258;  economic  situation  of,153; 

games  of,  58;  leggings  of.  115;  mythology  of, 

76-77;  ornamental  art  of,  330-331;  puppets 

of,  333;  quivers  of,  329;  string  bags  of,  231; 

Thunderbird  concept  of,  262;  Northern:  bear 

.INDIAN    NOTES 

INDEX 


rites  of,  177-178;  deadfalls  used  among,  187- 
188;  floral  designs  of,  273.  See  Pan-Algonkian 

Alphabet  used  in  Menomini  words,  21 

American  Museum  of  Natural  History,  acknowl- 
edgment to,  19,  113,  123,  139,  234,  289,  290, 
292,  297,  299,  305,  307,  309,  318,  335,  338, 
343;  collections  of,  211,  216,  262,  364 

A  mer leans,  eaten  by  Indians,  192;  forces  assisted 
by  Menomini,  60 

A  mnmnit ion-bags,  329-330 

A  mob,  John,  acknowledgment  to,  20;  arrows 
hafted  by,  325;  mat  secured  from,  242;  war- 
club  of,  315 

Amob,  Peanot,  father  of  Sabatis  Perrote,  387 

Amulets,  see  Charms 

Ancestors,  animajs  regarded  as,  30-31,  46-47, 
200,  316,  379-380,  387;  dance  in  honor  of, 
74;  determining  moieties,  49;  emergence  of, 
386 

Animals,  blessing  given  by,  53-54;  bowls  carved 
to  represent,  336;  carvings  representing,  336- 
337,  368;  claws  of,  as  medicines,  66;  cruelty 
to,  punished,  45,  178;  dance  in  honor  of,  74; 
designs  on  pipes,  362;  designs,  woven:  234. 
257,  259,  264;  gifts  of,  to  Ma"nabus,  65;  meta- 
morphosis of,  39,  46-47,  199-200,  343,  379, 
387;  metamorphosis  of  men  into,  69-70; 
native  terms  for,  196,  198;  skins,  medicine- 
bags  made  of,  39;  statues  of,  331;  super- 
natural rulers  of,  32,  177;  superstitions  con- 
cerning, 77,  173-182,  194;  symbolic  repre- 
sentations of;  80.,  341.  See  Ancestors,  Gentes, 
Totem 

Antenna  design,  271-272 


395 


AND    MONOGRAPHS 


396 


MENOMINI   CULTURE 


Antler,  arrowpoints,  179,  322-323;  carving  of, 

337-338;   comb-case,    138-139;   combs,    123; 

glue  from,    179;   handles  of  awls,  305-306; 

objects,    376;    paint-brush    made    of,    136; 

powder-charger,  329;  quill-smoother,  275, 308- 

309;    sculpture   in,    331;    spoons,   292,   309; 

spreader,  112-113 

Apa'*samin  or  Acorn,  garters  of,  259 
Apples  as  lure,  188 
Appleton,  Wis.,  native  name  for  village-site  at 

387 
Applique-work,  ribbon,   110,  124-125,  268-273 

330;  floral  designs  in,  279 

Arbors,  fire  sheltered  by,  101;  of  boughs,  98-99 
Archeology,  tribal,  370-378 
Arctic,  conical  lodge  of,  86 
Arctomys  monax,  see  Woodchuck 
Arm-bands,  130;  quilled,  274 
Armlets,  beaded,  256 
Armspreads,  measurement  by,  217 
\rrowpoinls,  322-323;  antler,  179;  bone,  326 

copper,  280,  312,  375.  378;  iron,  325;  stone 

327,  375,  378, 383-385 
Arrow-release,  327-329 
Arrows,   blunt,   327,    369;    enchanted,    69-70 

72;  feathering  of,  325;  fish  shot  by,   204;  for 

large  game,  326;  for  warfare,  62;  hafting  of 

323-325;  materials  used  for,  322-323, 327;  mis 

directed  by  witchcraft,  70-71;  native  term  for 

330.    See  Bows 
Ash,  bows  made  of,  320 
Ash-bark,  storage  boxes  of,  162 
Ashes,    baking     in,     160,     194-195;    foreheac 

anointed  with,  209-210;  kettles  scoured  with 
172;  lye  of,  161,  237;  marking  fireplaces,  101 


INDIAN    NOTES 


INDEX 

397  ' 

A'sikwonat,  warclub  of,  315 

Askenet,  village  named  for,  390 

Astonishment,  sign  language  for,  59 

Attendants  at  war-bundle  sacrifice,  60 

Augwassag  village,  Mich.,  Ojibwa  of,  232 

Aunts  and  uncles,  title  of  mankind,  39,  164,  357 

Awl-case,  worn  by  women,  127 

Awls,  304-306;  bone,  219,  304-305,  378;  copper. 

305,  375;  for  quillwork,  275;  for  sewing,  219, 

251 

Axe    as  charm,  312;  axes,  318-319,  375,  378, 

383.    See  Celts 

Babiche,  netting  of,  307,  309 

Bachelor  buck  as  food,  194 

Backward  speech  of  Heyoka,  71 

Bags,  309;  for  tobacco,  120,  365-367;  for  water- 

drum,  347;  of  the  Ojibwa,  119;  of  toilet-sets, 

136-138;  woven,  designs  of,  259-266,  279; 

woven  string,  159,  231-238;  woven  yarn,  120, 

213,  231-232,  313,  366.     See  Bandoleer-bags, 

Medicine-bags,  Punches,  Storage-bags 

Bail  of  basswood-bark,  283 

Baking  of  corn,  160-161 

Bald  Eagle  gens,  47 

Bald  eagles,  skin  of,  in  war-bundle,  311;  inhabit- 

ing empyrean,  30 

Baldrics,  beadwork,  254 

Ball-headed  warchtbs,  314-317 

Balls,  in  war-bundle,  310;  lacrosse,  367;  of  fire. 

witches  transformed  into,   69;   shinny,  367; 

vessels  molded  over,  282-283 

Balsam,  couch  covered  with  boughs  of,  91,  98 

Bandoleer-bags  of  woven-  beadwork,   119,  256; 

worn  by  witches,  70 

AND    MONOGRAPHS 

398 


MENOMINI CULTURE 


Bands,  painted  on  water-drum,  346;  woven, 
decoration  of,  235,  243,  348 

Bands,  tribal,  379-382 

Bangles,  silver,  281 

Bannerstones,  375;  copper,  383 

Bark,  arbors  of,  98-99;  as  substitute  for  tobacco, 
358-359;  broom  strengthened  with,  301; 
cutting  of,  90-91;  dishes,  134,  160,  165-166, 
172,  260-261,  265,  295,  310;  domestic  uses  of, 
205;  fiber:  string,  166,  201;  storage-bags  of, 
152;  vat  calked  with,  168;  lodges,  71,  85-87, 
93-100,  104-105,  107;  mats,  205,  236,  247- 
248,  294;  meat-drying  scaffold  of,  108;  paint- 
ing on,  330;  piece  of,  as  door,  98;  shelter  of, 
158-159;  storage-boxes  of,  162.  See  Bass- 
wood-bark,  Birch-bark,  Cedar-bark,  Elm-bark 

Barrett, S.  A., acknowledgment  to,  19,  136,  238, 
370,  383-384;  bone  awl  collected  by,  304; 
buffalo-hide  trunk  collected  by,  297;  on 
Dreamers'  dance,  349;  onMenomini  mounds, 
373;  on  prehistoric  pipes,  364 

Barricade  Falls  people,  a  band  group,  380 

Basketry,  293-296;  awls  used  in,  304;  geometric 
designs  used  in,  279 

Baskets,  birch-bark,  294-295;  corn-meal  sifted 
through,  159;  splint,  96,  293-294;  sweet-grass, 
296 

Bass-wood,  canoes,  222;  vat,  168 

Bass-wood-bark,  cache  lined  with,  152;  fiber, 
weaving  in,  232,  234,  236;  matting,  359;  nets 
for  snowshoes,  212;  string,  89,  90,  94,  108, 
158,  190,  193,  227-228,  232,  245,  247,  249, 
265,  283 

Bast,  prisoner-tie  of,  312-313;  sashes  woven  of, 
238;  string,  weaving  in,  232,  243.  See  Fiber 


INDIAN    NOTES 


IND  EX 


Bats,  skins  of,  in  war-bundles,  312 

Battle,  fillets  for,  111;  on  site  of  Winneconne, 
388.  See  War 

Bay  Settlement,  Wis.,  native  name  for  village- 
site  at,  386 

Beads,  adorning  wand,  122;  copper,  375;  decor- 
ating cradle,  215;  in  rattles,  351-352;  shell, 
377 

Beadwork,  cosmetic  bags,  136,  138;  danglers, 
115;  embroidery  in,  116-117.  254-258,  266- 
267,  330;  medallion  on  dance-bustle,  121; 
pipestems ornamented  with,  363,365;  realistic 
designs  in,  278;  rosettes  on  fillets,  110;  scarfs, 
119;  warclub  ornamented  with,  314,  316; 
woven:  252-266,  338;  bags,  330,  335;  neck- 
laces, 126,  140;  ornaments,  118-119,  348; 
pendants,  122;  pouches,  120,  366-367 

Beaming-tool,  scraping  with,  226-227 

Beans,  corn  cooked  with,  160;  garden  of,  98 

Bear,  apology  to,  before  killing,  177-178; 
assisted  by  eagle.  46;  bladders  used  for  storage, 
301;  bones,  as  tools,  227,  229,  250-251,  292; 
ceremonies,  75-76;  claws,  arrowpoints  of,  322; 
claws,  necklace  of,  128,  140,387-388;  cooking 
of,  194;  gall  in  tattooing  outfit,  134;  grease, 
wood  rubbed  with,  321;  Great  White  Bear 
patron  of,  30-31;  hunting  of,  187-190,  325; 
inhabiting  lonely  places,  32 ;  patron  of  witches, 
70;  witches  transformed  into,  69.  See  Great 
White  Bear 

Bear-Eagle  gens,  46-47 

Bear  genles,  47;  etiquette  of,  to  bear,  75-76; 
grave-post  of,  341;  offices  hereditary  in,  51-52 

Bearing  the  feathered  name,  316 

Bearskins,  bedding  of,  91;  in  witch's  bundle,  70 


399 


400 


MENOMINI   CULTURE 


Beating  of  rice-bed,  147 

Beaver,  cooking  of,  194;  musk  of,  as  lure,  188; 
native  name  for,  196;  supernatural  power  of 
174;  superstitions  concerning,  179 

Beaver  gens,  48 

Beaver  River  people,  a  band  group,  381 

Bed,  see  Couch 

Bell-mouthed  celt  at  Big  Suamico,  385 

Bells,  attached  to  dance-bustle,  121;  decorating 
cradle,  215;  hung  on  drum,  347-348;  in  tattoo- 
ing outfit,  134 

Belts,  ceremonial,  of  Dream  dance,  121-122; 
knife  worn  in,  127,  320;  native  name  for,  140; 
of  wampum,  as  reward,  62;  of  women,  126- 
127;  of  woven  beadwork,  119-120,  254,256; 
of  woven  quillwork,  275.  See  Sashes 

Benevolent  powers,  conference  of,  38-39;  inhabit- 
ing empyrean,  29-30;  names  acquired  from, 
53;  sacrifices  to,  33-35.  See  Gods 

Berries,  edible,  162-163 

Big  Jim  Pa"monit,  acknowledgment  to,  20 

Big  Sand  gens,  47 

Big  Suamico,  Wis.,  native  name  for  village- 
site  at,  385;  stone  implements  found  at,  280, 
319,  326;  village-sites  at,  370,  380 

Big  Suamico  river,  village-sites  on,  83,  371 

Bills,  necklace  of,  140 

Binder  for  hair,  122-123,  141 

Birch,  bowls  of,  287;  spoons  of,  289 

Birch-bark,  baskets,  294;  boxes,  147,  170,  274, 
294-296,  309;  canoes,  208,  2 16-222;  charcoal 
as  pigment,  134,  222;  corn-kernels  dried  on 
160;  dishes,  134,  160,  172,  260-261;  drawings 
on,  340;  effigies  in  witchcraft,  70;  gourd 
wrapper,  353-354;  kettles,  195-196;  lodges 


INDIAN    NOTES 


INDEX 


covered  with,  86,  90-91;  masks,  75;  sap- 
buckets,  168,  172;  song  records  on,  312; 
stencils,  273;  stripping  of,  216-217;  winnow- 
ing-trays,  148,  159 

Bird-like  deities  of  empyrean,  29-30.  See 
Thunderbirds 

Birds,  as  representatives  of  Thupderers,  30; 
beaded  figure  of  ,314;carvedon  quill-smoother, 
308;  mounds,  264;  native  terms  for,  197; 
necklaces  of  bills  of,  140;  rice  brought  to  super- 
natural beings  by,  143;  woven  designs  of,  257 

Bird-skins  in  war-bundle,  311 

Bird-stones,  carved  slides  resembling,  357 

Birth,  customs  of,  52-53 

Black,  charcoal  pigment  for,  134,222;  dye,  344; 
face  painted  with,  81,  132;  games  painted 
with,  367-368;  mats,  248;  skirts,  124;  sym- 
bolism of,  268;  warclubs  painted  with,  317; 
yarn,  232 

Black  ash,  bowls  of,  287 

Black  bear,  190;  bladders  of,  used  for  storage, 
301;  spoon  made  from  scapula  of,  292;  toe- 
bones  of,  as  tools,  227,  229 

Black  Bear  gens,  47 

Blackcloiid,  James,  acknowledgment  to,  20;  tat- 
tooing outfit  of,  134 

Black  elm  used  in  basketry,  294 

Blackhawk  war,  assistance  of  Menomini  in,  60 

Black  root,  a  plant,  135 

Bladders  used  for  storage,  301 

Blanket,  wife  given  away  with,  55;  blankets: 
bedding  of,  91;  covering  fishing  hut,  203; 
instead  of  buffalo  robes,  120;  native  term  for, 
141;  ravelings  from,  232;  rice  stored  in,  147; 
serving  as  doors,  90,  98 


401 


AND    MONOGRAPHS 


402 


MENOMINI CULTURE 


Blazing  of  trails,  58,  209 

Blessing,  given  through  dream,  53-54;  petitions 
for,  34 

Blood,  washing  of,  from  hands,  63-64 

Bloodroot,  red  dye  from,  344 

Blue,  broadcloth,  breech-cloths  of,  116;  clay  used 
in  dyeing,  344;  dice  painted,  368;  dye,  344; 
face  painted,  132;  paint  in  cosmetic  bag,  137; 
skirts,  124;  symbolism  of,  133,  269,  346,  348 

Blue  corn,  157, 163 

Blunt  arrows,  327,  369 

Boiling,  of  fish,  204;  of  meat,  195;  water,  immu- 
nity from,  71 

Bone,  arrowpoints,  322-323,326;  awls,  219,304- 
306;  carving  in,  337-338;  combs,  123;  fish- 
hooks, 201 ;  knives,  320;  needles,  245-246, 307- 
308;  objects  on  village-sites,  373,  376,  378; 
rubbing  tool,  225;  scraper,  160;  sculpture  in. 
331;  spear-heads,  200;  spoons,  292,  309; 
spreader,  113;  tubes,  113,  351;  bones:  as 
molds,  171;  as  tools,  160,  179,  226,  227,  229, 
250-251;  cooking  of,  162,  193;  for  cup-and- 
pin  game,  369;  for  dice  game,  368;  kept  from 
dogs,  177;  marking  fireplaces,  101;  split,  on 
village-sites,  384 

Boughs,  arbors  of,  98;  couch  covered  with,  91, 
98;  fishing  hut  of,  203;  lodges  of,  62-63,  107; 
long-house  covered  with,  100;  placed  under 
carcass,  193 

Bow-drill,  fire  made  with,  301 

Bowl-and-dice  game,  58,  368.    See  Dice 

Bowlder,  kettle  made  from,  284-285;  bowlders, 
fireplaces  of,  101 

Bowls,  carved,  336, 359-360;  ceremonial  at  Buf- 
falo dance,  73-7.4;  for  dice  game,  368;  tortoise- 


INDIAN    NOTES 


INDEX 


shell,  288-289;  wooden,  286-288,309,  359. 

See  Dishes,  Kettles 
Bows,  and  arrows,  as  charms,  312;  hunting  with, 

189;  in  warfare,  62 ;  making  of,  320-322;  minia- 
ture, 369;  native  terms  for,  330 
Bow-strings,  329 
Boxes,  bark:  170, 274,  294-296,  309;  corn  cached 

in,  162;  wooden:  299;  roaches  kept  in,  113 
Boys,  see  Children 
Bracelets,  silver,  128-130,  281 
Braided,     corn,     158;    prisoner-tie,     312-313; 

squashes,  153;  warp,  234 

Braiding,   of   cattails,   245-246;  of  sashes,  238 
Brains,  bows  sized  with,  321;  used  in  tanning, 

225-229 
Brass,  hawk-bells,  121;  kettles,  285-286;  pipe, 

364; tacks,  127,  213 
Breast-pieces,  beaded,  256 
Breech-cloths,  116-117,  140;  beaded,  2?3 
Brickyard,  Wis.,  native  name  for  village-site  at, 

388 

Bridles,  rope,  213 
Brinton,  D.  G.,  on  derivation  of  name  of  Culture 

god,    36-37 

British,  account  of  cannibalism  by,  192 
Broadcloth,  applique  on,  268;  breech  -cloths  of. 

116-117;  leggings  of,  115-116;  shawl  of,  124 
Brooches,  of  silver,  280-281;  worn  by  women, 

126, 141 

Broom  of  cedar,  301 
Brother,  title  of  bear,  47 
Brown,  dye  for,  113 
Brown  county,  Wis.,  Menomini  village-sites  in, 

370 


403 


AND    MONOGRAPHS 


404 


MENOMINI    CULTURE 


Buck,  as  food,  194;  native  name  for,  196.  See 
Deer 

Buckets,  birch-bark,  168,  172.     See  Pails 

Buckskin,  bows  wrapped  with,  320;  drum-head. 
345;  garments,  228-229,  255;  thongs,  354; 
war-bundle  wrapper,  311,  340.  See  Deerskin 

Buffalo,  elVigy  mound,  373-374;  hair,  wallet 
woven  of,  313;  horns,  worn  at  dance,  111; 
hunt,  52,  190;  Menomini  far  removed  from, 
120;  native  name  for,  196;  needle  from  boen 
of,  245;  skinning  of,  224;  wool,  use  of,  120. 
232,  238,  251.  253.  265 

Buffalo  dance,  dream  revelation  of,  34;  rites  of, 
73-74,111,374 

Buffalo-hide,  ammunition-bags  of,  329;  head- 
dresses of,  111;  in  war-bundle,  311;  shields  of, 
319;  trunks  of,  296-298,  309 

Buffalo-like  horns  of  Panther,  263 

Building"  bee  for  long-house,  103 

Buna'i-gi'zik  or  Jim  Paia'lckou'it  on  Buffalo 
effigy  mound,  373-374 

Bundle  of  dead  person's  clothes,  79;  bundles  of 
witches,  70.  See  Sacred  bundles,  War- 
bundles 

Bungi,  use  of  floral  designs  by,  277 

Burden-sir  dps,  89,  213-214,  247 

Burls,  bowls  fashioned  from,  287 

Burning,  rags,  as  charm,  209-210;  tobacco,  35, 
144 rto  hollow  wood,  289-290 

Bustle,  eagle-feather,  of  Dreamers,  41-42,  121- 
122 

Butterfly  ceremonial  at  Oconto,  280 

Butternut-bark,  black  dye  from,  344 

Butternut  juice  used  as  dye,   113 

Buttons  of  silver,  280-281 


INDIAN    NOTES 


INDEX 


Caches,  of  copper,  objects  at  Oconto,  280;  of 
corn,  101-102,  162;  of  wild  rice,  150-152,  384. 
See  Pits,  Storage 

Cakes,  corn,  160;  corn-meal,  159;  maple-sugar 
molded  into,  170-171;  roe,  206 

Calfskin,  drum-heads  of,  347-348 

Calico,  given  to  corpse,  79;  lacrosse  fees  paid  in, 
56;  men's  shirts  of,  114;  women's  waists  of, 
124, 126 

Calking,  of  canoe,  221-222;  of  kettles,  166 

Call  for  deer,  183-185 

Calumet  of  southern  Siouan  tribes,  75 

Camps,  Cree,  263;  for  canoe-making,  216;  for 
harvesting  wild  rice,  143;  for  sugar-making, 
75,  165,  168-169;  log,  107;  on  road  of  dead, 
44 

Canada,  quadrangular  bark -house  in,  86-87 

Candy  made  of  maple-sugar,  171   • 

Cannibal  giants  inhabiting  earth,  31;  cannibals, 
tales  about,  77 

Cannibalism,  191-192;  practised  by  witches,  70 

Canoes,  bark,  invention  of,  199-200;  birch-bark, 
208;  cattails  gathered  into,  244;  construction  of , 
216-222;  deer  hunted  from,  185;  elm-bark, 
208,  216;  fishing  from,  200;  log,  208,  216,  222- 
223,  288;  miniature,  as  charms,  360;  rice 
harvested  in,  145-147,  151;  storage  in,  152 

Canvas,  long-house  covered  with,  100 

Cap,  see  Head-dress 

Carrying-boards,  see  Cradle-boards 

Carving,  332-339;  antler,  112-113,  123,  138-139, 
275,  292,  308-309,  331,  337-338;  bone,  113, 
171,  308,  331,  367-369;  deer's  dew-claws,  140; 
floral  designs  in,  279;  stone,  336,  360,  362, 
365;  wood,  92,  97-98,  113,  123,  171,  203,  212- 


-405 


AND    MONOGRAPHS 


406 


MENOMINI CULTURE 


213,  286-292,  299,  310,  312,  317,  338,  342- 
343,  347,  354,  356-357,  359-360,  363,  368 

Catfish,  superstitions  concerning,  180 

Catlin,  George,  on  buffalo  robes  among  Meno- 
mini,  120;  paintings  by,  319 

Catlinile,  carved  dish  of,  336,  359-360;  pipes  of, 
360-363, 365 

Cat's-cradle  game,  58 

Cattail  mats,  lodges  covered  with,  86,  89-90, 
107,  247,  309;  making  of,  244-246,  251,  307; 
storage  of,  105 

Cedar,  bow-drill  of,  301;  broom  of,  301;  canoe 
framework  of,  218;  canoe  of,  222;  floats  of, 
201;  flutes  of,  356;  spoons  of,  289;  trident  of, 
200-201 

Cedar-bark,  as  tinder,  301-303;  corn-kernels 
dried  on,  160;  couch  covered  with,  98;  fiber 
bags  woven  from,  232,  236,  237,  309;  lodges 
covered  with,  86,  90-91,  95,  107;  mat,  roe 
spread  under,  205;  rope  to  carry  fire,  303; 
scaffolds  of,  153;  slow-match  of,  208;  string, 
201,  249;  strips:  checkerwork  of,  236;  mats 
woven  of,  242,  247-248 

Cedar-boughs,  lodge  of,  107 

Celestial  Medicine  Lodge,  Ma"nabus  initiated 
into,  38-41.  See  MUa'win 

Celtic  imagination,   77 

Celts,  202-203,  319,  375,  383,  385;  set  in  war- 
club,  314.  See  Axe 

Central  tribes,  affiliation  of  Menomini  mythology 
with,  76;  customs  among,  27-28;  horse  cul- 
ture among,  212;  paintings  of,  340;  use  of 
shields  by,  319;  weaving  of,  242.  See  names 
of  various  tribes 

Ceremonies,  witch-bundle,  341.     See  Rites 


INDIAN    NOTES 


INDEX 


Charcoal,  birch-bark,  pigment  of,  134,  222;  de- 
fective dishes  marked  with,  166;  face  black- 
ened with,  132;  on  village-sites,  384;  stencils 
outlined  with,  273 

Charms,  against  drowning,  360;  chipped  stone 
blades  as,  127;  controlled  by  Mita'win,  67; 
cup-and-pin  game  as,  369;  evil,  341,  384;  for 
hunting,  173-176;  for  love,  264, 334-335;  given 
by  Ma"nabus,  40;  given  in  dreams,  33-34; 
in  head-dress,  110;  in  war-bundles,  62,  64, 
311-313,  369;  kept  from  women,  93;  owl  as, 
335-336;  puppets  as,  332-335;  purchase  of, 
68,  176; .  rattlesnake  design  as,  128;  war- 
bundles  as,  310-313 

Chcckerwork  weaving,  236,  242,  248,  293 

Chelydra  serpentina,  see  Snapping  tortoise 

Chevron  design  on  pottery,  375 

Chicago,  111.,  village-sites  at,  381 

Chicken  etched  on  grave-post,  341 

Chickeney,  Charles,  resident  on  Little  river,  384 

Chief,  see  Commander-in-Chief 

Chiefs,  animal,  32, 177;  band-groups  named  after, 
381-382;  civil  government  by,  51-52;  facial 
painting  of,  262-263;  harvest  duties  of,  143- 
144 

Children,  cradles  of,  214-215;  drowning  of,  by 
witches,  71;  game  for,  57;  graves  of,  383-384; 
names  given  to,  49-51,  53;  protection  of, 
from  ghosts,  52-53,  210;  toys  of,  215,  369. 
See  Puberty 

C  hilt  on,  Wis.,  native  name  for  village-site  at,  387 

Chipmunk,  superstition  concerning,  179 

Chipped  stone  blades  as  charms,  127 

Chipping  of  flint,  323 

Christianity  among  Menomini,  24,  29,  42-43 


407 


AND    MONOGRAPHS 


408 


MENOMINI CULTURE 


Circular  ground- plan  of  lodge,  86 

Clam-shells,  as  tweezers,  130,  136;  clay  tem- 
pered with,  282;  spoons  of,  292-293,  309 

Claws,  arrows  made  of,  322;  as  medicines,  66; 
necklaces  of,  128,  140,  387-388 

Clay,  dishes  and  spoons  of,  285;  dye  boiled  with, 
344;  pottery  sized  with,  283;  roast  wrapped 
in,  194-195;  tempering  of,  282.  See  Pottery 

Clean  place,  bundles  opened  in,  174;  skull  hung 
in,  177 

Cleansing  of  soul,  45 

Climate,  influence  of,  on  culture,  153-154 

Closed  twined  weaving,  234-236 

Cloth,  bag  of,  347;  decorative  strips*  of,  121; 
foundation  for  beadwork,  255;  leggings  of, 
115-116;  offered  to  Wa'bano,  332;  tying- 
band  of,  215;  wrappings  of,  333.  See  Broad- 
cloth 

Clothing,  of  corpse,  78-79;  of  statue,  332;  sacri- 
ficed to  supernatural  powers,  34.  See  Dress 

Coil  process,  baskets  made  by,  296 

Collars,  beadwork,  254 

Color,  91,  109-110,  113,  115-116, 121,  123-125. 
127,  132-134,  178,  222,  232-235,  240,  243, 
248,  252,  253,  257,  258,  266,  268,  274,  275. 
295,  311,  320,  327,  332,  333,  340,  343-344, 
347,  355,  363,  366-369 

Colors,  appropriate  to  Sky-sisters,  30,  268-269; 
painting  in,  340;  symbolism  of,  30,  132-133, 
268-269,  317,  346,  348.  See  Blue,  Green,  Red, 
Yellow 

Comb-case,  138-139,  338 

Combs  of  german  silver,  123 

Commander-in-chief,  duties  of,  51-52 


INDIAN    NOTES 


INDEX 


Communal  lodge,  construction  of,  99-100,  107. 
See  Long-house 

Conical  type  of  lodge,  85-86,  99 

Connecticut,  semi-globular  lodge  in,  85 

Construction  of  lodges,  88-105,  107 

Contempt,  sign  language  for,  59 

Conventionalized  designs  in  embroidery,  267 

Cooking,  of  corn,  159-162;  of  fish,  204-206;  of 
meats,  193-196;  of  rice,  149,  151-153,  157;  of 
wild  potatoes,  152-153 

Copper,  arrowheads,  280,  312,  323,  326;  awls, 
305;  celts,  202-203,  319;  fishhooks,  201;  im- 
plements; 208, 280, 288, 373, 375, 378, 383-385; 
kettles,  285-286;  knives,  320;  spear-heads, 
200;  tail  of  Great  White  Bear,  30-31;  working 
of,  279-280 

Cord-wrapped  stick,  pottery  impressed  with,  283, 
375-376 

Corn,  caches  for,  101-102,  158;  cooking  of,  152- 
153,  159-162;  crushing  of,  304;  cultivation  of, 
156-157;  curing  of,  157-159;  economic  value 
of,  153-154;  hulling  of,  237;  legend  of,  154- 
156;  native  terms  for,  157,  163;  storage  of, 
162,231 

Corncobs,  fire  of,  228 

Corn-field  of  So'man  Jim,  98 

Cornhusks,  lodges  covered  with,  86 

Cosmetics,  bags  for,  136-138 

Cosmogonic  myth,  35-38,  76-77,  179 

Costume,  see  Dress 

Couch  built  into  lodge,  91,  96,  98,  108 

Councils,  names  changed  by,  53,  63;  part  of,  in 
government,  51 

Coups,  recital  of,  63,  75, 80;  symbols  of,  on  grave- 
posts,  260,  341 


409 


AND    MONOGRAPHS 


410 


MENOMINI    CULTURE 


Courage,  bear's-claw  necklace  proof  of,  387-388; 
derived  from  cannibalism,  191-192.  See 
Power 

Courting,  flutes  used  in,  356-357 

Covering,  blanket  as,  203;  for  lodges,  85-86,  89- 
90,  95,  105,  107,  238,  242,  244-247;  for  long- 
house,  100 

Cow,  needle  from  bone  of,  245 

Cowrie-shells,  necklaces  of,  126,  140 

Coyote  or  Spider,  concept  of,  among  Plains  tribes, 
37 

Cradle-boards,  52,  96,  214-215 

Crane  gens,  48 

Cree,  concept  of  Trickster  among,  37;  data  gath- 
ered among,  20;  dialect  of,  24;  ice-chisels  of, 
202;  moccasins  of,  117-118;  storage  receptacles 
of,  301;  Eastern:  cooking  of,  194;  semi-glob- 
ular lodges  of,  86;  Plains:  Thunderbird  design 
among,  263;  use  of  floral  designs'  by,  277-278 

Cries,  of  ghost,  43-44;  of  goblins,  210 

Crooked  Lake  reserve,  Saskatchewan,  263 

Cross-stUching  of  applique-work,  268 

Crow  belt  of  Plains  tribes,  121 

Crow  or  Raven  gens,  48 

Culture,  prehistoric,  371-372;  typical  artifacts 
of,  372-378 

Culture  god,  myth  of,  76-77.     See  Ma"nabus 

Cup-and-pin  game,  58,  368-369 

Cuts  of  venison,  193-194,  197-198 

Cutwork  on  rawhide  pouches,  299-301 

Cycle  of  Trickster,  37,  77 

Cylinder  used  in  rites  of  Je"sako,  72.     See  Tube 

Cylindrical,  opening  in  Heavens,  29-30;  storage 
cases,  205 


INDIAN    NOTES 


INDEX 


Dakota,  Eastern  or  Santee,  alliance  of  Menomini 
with,  60;  data  gathered  among,  20;  floral 
designs  of,  277;  Heyoka  of,  71;  ice-fishing 
among,  203;  semi-globular  lodges  of,  86; 
weaving  of,  234.  See  Siouan  tribes 

Dance,  at  war-bundle  ceremony,  60,  64;  bags 
worn  at,  255-256;  bustle  worn  at,  41-42, 
121-122;  Medicine,  introduced  by  Ma''nabus, 
39-40;  of  Buffalo  cult,  73-74;  of  Dreamers, 
41-42;  of  hunting-bundle,  174;  of  victory,  63, 
74;  on  going  to  war,  61 ;  shut-eye,  of  Ma''nabus, 
380;  dances,  list  of,  74-75 

Dancing  men,  41.     See  Dreamers 

Danglers  of  beadwork,  115.  See  Pendants, 
Streamers,  Strips 

Darts  for  distance  throwing,  369 

Dau'ti,  connection  of-  Ma/'nabus  concept  with, 
36-38;  war  attack  commenced  before,  62. 
See  Great  Dawn 

Dead,  abode  of,  38;  feast  of,  45-46,  79,  81;  hut 
for,  99;  impersonator  of,  46,  81;  Mita'win 
rites  for,  75;  mourning  for,  81-82;  Na'spatao 
lord  of,  73;  road  of,  44-45.  See  Ghost,  Spirits, 
Mortuary  customs 

Deadfall  for  bear,  187 

Death,  caused  by:  living  skeleton,  31;  witch- 
craft, 69-71;  women  during  menses,  54,  93; 
inverted  totem  symbolic  of,  80,  341;  of 
Ma''nabus,  39;  of  Xa'*patao,  38,  45;  penalty 
for  adultery,  55;  resurrection  from,  177;  un- 
cleanness  caused  by,  145;  songs  at  funeral, 
78.  See  Ghost,  Spirits,  Mortuary  customs 

Death's  Door,  Wis.,  native  name  for,  386 

Declaration  of  war,  60-61 

Decoration,  see  Designs 


411 


AND    MONOGRAPHS 


412 


MENOMINI    CULTURE 


Deer,  bones,  as  tools,  160,  179,  226,  250-251; 
bones,  cooked,  162;  bones,  ground,  368-369; 
brains,  sizing  with,  321;  design,  as  love-charm, 
264;  dew-claws  and  hoofs,  61,  140,  179,  311, 
325,  354-355;  foot,  sheath  of,  128;  hair,  balls 
stuffed  with,  367;  hair,  roach  of,  109,  111-113, 
140;  hair  tufts,  320,  355;  hunting  of,  182-186, 
325;  jaw,  scraper  of,  161;  native  names  for, 
196;  skinning  of,  224-225;  veneration  for,  178- 
179;  wolves  masters  of,  175-176,  178.  See 
Venison,  White  Deer 

Deer  gens,  48 

Deer-hoof,  jinglers,  355;  ornaments,  128,  140; 
rattles,  61,  311,  354 

Deer's-ear  root,  a  plant,  135 

Deerskin,  ammunition-bag,  330;  bag  for  drum, 
347;  bows  wrapped  with,  320;  cosmetic  bag, 
136;  drum-head,  345;  garments,  109,  113- 
115,  117,  124-126,  178,  228-229,  255;  offered 
to  sun,  75;  quilled,  268,  274;  sheaths,  128, 
320;  shells  for  scraping,  378;  tanning  of,  226- 
229;  thongs,  115,213-214,  226,  227,  251,  252, 
317,  329,  330,  354;  war-bundle  wrappers,  311, 
313,  340.  See  Buckskin,  Doeskin 

Dchairing,  of  hides,  226,  229;  tweezers  for,  130- 
131,  136 

Deities,  see  Benevolent  powers,  Malevolent  powers 

Delawares,  burden-straps  of,  214;  hairless  bear 
of,  190;  leggings  of,  1 15;  puppets  of,  333;  semi- 
globular  lodge  among,  85;  Thunderbird  de- 
signs among,  262 

Dens,  killing  of  bear  in,  187,  189 

DePere,  Wis.,  native  name  for  village-site  at,  387 

Designs,  animal,  234, 257. 259,  264, 336-337, 359, 
362,  368;  bands,  235,  243,  346,  348;  birds,  257, 


INDEX 


264,  308,  314;  chevron,  375;  chicken,  341; 
conventionalized,  267;  deer,  264;  disc,  121; 
doubly-curved,  256-257,  273;  eagle,  234; 
esoteric,  350-351;  eye,  222,266;  fish,  338,  362; 
floral,  116,  124,  242-243,  256-258,  266,  268, 
271-273,  276-279,  337-338,  362,  366;  friend- 
ship, 261,  265;  fruit,  258;  geometric,  234,  241, 
243,  257,  26i;  267-269,  272,  27_6,  279;  Great 
Underground  Panther,  263-265;  hands  and 
heads,  348;  heart,  272,  338;  hexagon,  265-266, 
269;  horse's  head,  336,  356-357,  360;  hour- 
glass, 259-260,  266;  houses,  338;  lacrosse 
racquets,  338;  lattice,  363;  loon,  347;  lozenge, 
243,  248,  265,  269,  272;  moth,  271-272;  on 
pottery,  283;  on  reed  mats,  91;  plumed  war- 
rior, 3'l6;  realistic,  128,  257,  259,  267,  337, 
368;  scallops,  235;  ships,  338;  snakes,  264- 
265;  spider-web,  265;  star,  258,  266;  Thunder- 
bird,  133,  241,  258-259,  261-264,  314,  337, 
343,  354,  368;  turtle,  139,  171,  264,  337,  341, 
368;  warclubs,  3-38;  woven,  120,  252-256,  330- 
331;  zigzag,  261.  See  Effigy 

Destruction  by  charms,  333-334 

Detroit,  siege  of,  315 

Dew-daws,  as  ornaments,  140;  rattles  of,  354; 
uses  of,  179 

Diagonal  twined  weaving,  236 

Diagonal  weaving,  126,  243,  255 

Diamond  designs,  see  Lozenge  designs 

Dice,  bowls  for  throwing,  287;  carved,  337; 
game,  58,  367-368 

Disc  design  on  dance-bustle,  121;  discs  for  dice 
game,  368 

Disease,  see  Sickness 


413 


AND    MONOGRAPHS 


414 


MENOMINI    CULTURE 


Dishes,  bark,  134,  160,  165-166,  172,  260-261, 
265,  295,  310;  earthenware,  285;  sacrificial, 
359-360.  See  Bowls,  Kettles 

Distance  hurling,  58,  368-369 

Diviners  of  Je"sako  cult,  33-34,  71-72 

Division  of  game,  181-182 

Divorce,  adultery  cause  for,  55 

Doctor,  Ma"nabus  disguised  as,  38;  doctors  of 
Je"sako  cult,  33,  40 

Doe,  as  food,  194;  hunting  of,  183-185;  native 
name  for,  196 

Doeskin,  ancient  waist  of,  125-126;  leggings  of, 
114-115,  229 

Dog,  dance,  75;  feast,  on  opening  war-bundle, 
61;  guarding  passage  to  Hereafter,  45;  dogs: 
bones  kept  from,  75-76, 177;  ceremonial  eating 
of,  179,  196;  inhabiting  lonely  places,  32; 
sacrificed  to  supernatural  powers,  34;  used  in 
hunting,  185,  191 

Dog  gens,  48 

Dolls,  215;  used  in  witchcraft,  70.     See  Puppets 

Dome-shaped  lodge,  see  Semi-globular  lodge 

Door,  mat  serving  as,  90,  98,  247 

Door  peninsula,  native  name  for,  386 

Doorposts  or  saplings  of  winter-lodge,  88-89, 
91 

Doubly-curved  designs,  in  appliqu6,  273;  in  bead- 
work,  256-257 

Down,  tufts  of  dyed,  111,  121,  366 

Drawing,  see  Etching 

Draw-sticks  game,  58 

Dream  dance,  bustle  of,  41-42,  121-122;  facial 
painting  in,  132;  wife  given  away  at,  55.  See 
Dreamers 


INDIAN    NOTES 


INDEX 


Dreamers,  dance  of,  74;  metal-ware  given  to, 
285-286;  society  of:  41-42,  69,  96,  347; 
catlinite  pipes  of,  363;  drum  of,  347-349 

Dream-guardian,  carved  symbol  of,  92;  repre- 
sented on  bag,  264;  statues  of,  331;  Thunder- 
birds  as,  259,  316 

Dreams,  buffalo-portent  in,  73,  374;  bundles 
given  in,  67-68,  174;  charms  indicated  in,  176, 
360;  communication  by,  with  supernatural, 
33-34,  259;  designs  derived  from,  241-242, 
350;  instructions  as  to  arrows  in,  323,  325; 
medicines  given  in,  66;  names  revealed  in, 
53;  of  Ma/'nabus,  73;  of  Thunderbirds,  73; 
puberty  fast  inducing,  53-54;  right  to  war- 
arrows  conferred  by,  322;  right  to  war-bun- 
dles conferred  by,  60,  310;  right  to  warclubs 
conferred  by,  316;  ritual  of  Dreamers  given 
in,  41 

Dress,  109-130,  238;  of  women,  124-126,  267- 
273 

Dressing  of  game,  193 

Dried,  corn,  160;  fish,  204-205;  meat,  102,  108, 
157,  193-194,  309;  vegetables,  153,  162 

Drills,  stone,  375,  377 

Drink,  ceremonial  serving  of,  293 

Driving  of  deer,  182-183 

Dr owning,  charms  against,  360;  caused  by  witch- 
craft, 71;  of  noisy  persons,  387 

Drums:  344-351;  of  Dreamers,  41-42,  347-349; 
of  Je"sako  cult,  349-351;  of  Keshena  falls, 
199;  of  Wa'bano  cult,98, 349-351;  of  Woman's 
dance,  349;  worship  of  Thunderbirds  through, 
73 

Drumsticks,  of  Dreamers'  drum,  348;  of  shaman's 
drum,  351;  of  water-drum,  346-347 


415 


AND    MONOGRAPHS 


416 

MENOMINI    CULTURE 

Drving,  of  cattails.  245;  of  ki'nikfnik,  359;   of 

pottery,  283;  of  reeds,  239-240.  of  rice,  150, 

151;  of  wi'kop.  250;  platforms,  108 

Dual,  cycle  of  Trickster,  37-38,  77;  division  or 

moiety,  49,  65,  200,  387;  soul,  43 

Duck  creek,  native  name  for,  386 

Dumplings,  roe,  206 

Dutchman,  Charlie,  leggings  of,  114 

Dutch  wampum,  necklaces  of,  126-127 

Dyed,  deer's  hair  roach,  109,  111-113;  deerskin, 

125,  268;  hawk-feathers,  110;  porcupine-quills, 

127,  266;  tufts,  121,  320,  355,  366 

Dyeing,  of  leather,  275;  of  reeds,  240 

Dyes,  vegetal,   113,  248,  343-344.    See  Color, 

Colors. 

Eagle,    bear  assisted  by,  46;  design,  234;  eagles 

inhabiting  empyrean,  30 

Eagle-feather,  dance-bustle,  41-42,  121-122;  fans, 

98,  363;  granted  for  killing  foeman,  63;  in 

roach,  113;  eagle-feathers:  adornment  of,  275; 

boxes  for  holding,  299;  statue  adorned  with, 

332 

Eagle-plumes  adorning  fillets,  110 

Eagle-skins,  magic  of,  312 

Earrings,  128,  135,  281 

Earth,    belonging    to    Underneath    gods,    286; 

created  by  sun,  35;  herbs  and  roots,  hairs  of, 

38,   66;   island-form   of,   29;   knowledge   of, 

cleansed  from  soul,  45;  recreation  of,  36,  179; 

return  of  soul  to,  45-46,  75,  81;  sacrificial 

tobacco  buried  in,  35,  66,  144;  supernatural 

denizens  of,  31-32;  wild  rice  springing  from, 

143 

Earthenware,  see  Pottery 

INDIAN    NOTES 

INDEX 


East,  four  sisters  of,  268 

East,  or  Wa'pan,  connection  of  Ma"nabus  con- 
cept with,  36-38 

Eastern  Woodland  culture,  characteristics  of,  277- 
278.  See  Forest  tribes 

Effigy,  dishes  and  spoons,  336;  handles  of  wooden 
spoons,  289,  292;  mounds,  264,  373-374; 
effigies,  human:  341-343;  used  in  witchcraft, 
70 

Egg  used  to  clear  maple  syrup,  170;  eggs  of 
Thunderbirds,  317 

Elf  causing  sleep,  32 

Elk,  decign,  264;  flint  boiled  in  grease  of,  323; 
native  name  for,  196;  skinning  of,  224 

Elk  gens,  48 

Ellis  Junction,  Wis.,  effigy  mound  near,  373-374 

Elm,  baskets  made  of,  294;  bows  made  of,  321 

Elm-bark,  cache  lined  with,  152;  canoes,  208, 
216;  lodges  covered  with,  86,  91,  95,  107;  roe 
dried  on,  205;  smoke-hole  covered  with,  90; 
storage  boxes  of,  162;  string  of,  249.  See 
Slippery-elm  bark 

Embroidery,  beadwork:  110,  116-117,  254-255, 
266-267,  330;  decorative  designs  of,  256-258; 
floral  designs  in,  279;  native  terms  for,  140; 
on  mats,  243;  quillwork,  122,  125,  266-268, 
274-276,  299-301,  320,  330;  solid,  119;  sym- 
bolism lacking  in,  268;  utensils  used  in,  275, 
301,  308-309 

Empyrean,  abode  of  benevolent  powers,  29-30. 
See  Land  of  spirits 

Enemies,  charms  against,  67,  333-334;  hearts  of, 
eaten,  191-192;  represented  on  grave-post, 
341;  souls  of,  as  servants,  44,  80 

Epaulets,  beaded,  114 


417 


AND    MONOGRAPHS 


418 

MENOMINI   CULTURE 

Esoteric  designs,  350-351 

Etching,  340-343;  on  pottery,  262;  on   silver, 

128;  on  wood,  359 

Eternity,  red  and  black  signifying,  317,  346 

Ethnobotony,  tribal,  28 

Ethnogeography,  tribal,  379-390 

Europe,  influence  of,  on  Menomini,  78;  Meno- 

mini  soldiers  carried  to,  27;  origin  of  horse  in, 

211.    See  Whites 

Evildoers,  exclusion  of,  from  Spirit-land,  45 

Evil,  charms,  67,  335-336,  341,  384;  dreams, 

significance  of,  54 

Evil  powers,  see  Malevolent  powers 

Expiation  of  sin,  31-32.     See  Punishment 

Eye,  design  on  bags,  266;  eyes:  adorning  canoe, 

222;  as  hunting  trophies,  190;  death-dealing,  31 

Face,   blackened   in   mourning,   81;   of   corpse 

painted,  78;  painting  of,  132-133,  262-263 

Fall,  hunting  in,  189;  sacrifice  to  war-bundles 

in,  60;  skins  prime  in,  229 

False-face  or  mask,  210-211 

Falsework  for  canoe,  219-220 

Family,  canoe  built  by,  216;  customs  of,  52-56; 

duties  of:  in  mourning,  80;  in  victory'  dance, 

63-64;  to  partizan,  61;  game  etiquette  of, 

181;  gods  of,  333;  lodge  built  by,  103.    See 

Relatives 

Fans  of  eagle-feathers,  98,  363 

Fasting,  dream  revelations  induced  by,  34,  53- 

54,  259;  magical  power  obtained  through,  69; 

supernatural  gifts  secured  by,  174 

Fastnesses  inhabited  by  pygmies,  32 

Fat  as  food,  194 

Father-in-law,  rights  of,  181 

INDIAN    NOTES 

INDEX 


Fawnskin,  wrapper  of,  229 

Feast,  at  Bear  ceremony,  75; 'at  rice  harvest. 
144,  148,  149;  at  war-bundle  ceremony,  60. 
64;  of  dead,  45^16,  79,  81;  of  first  game,  180- 
181;  on  opening  war-bundle,  61;  to  war- 
bundles,  313;  feasts:  bowls  for,  286;  dishes  of 
corn  for,  160;  food  for,  179-180;  ladles  for, 
286,  289;  maple-sugar  used  at;  171-172;  to 
Wa'bano,  331 

Feasting  in  Spirit-land,  45 

Feathered,  arrows,  325-326;  name,  316 

Feathers,  adorning  fillets,  110-111;  as  charms, 
312;  dance-bustle  adorned  with,  121;  sacred 
pole  adorned  with,  92-93.  See  Eagle-feather. 
Plumes 

Feet  as  hunting  trophies,  190 

Fetishes  given  in  dreams,  34.     See  Charms 

Fetus-skin,  war-bundle  wrapper  of,  340 

Fiber,  bags,  152,  231-237,  251,  309;  bark,  152, 
168,  222,  227,  232,  234,  236,  237,  245;  nettle, 
232,  251;  string,  201,  231-232;  used  in  calk- 
ing, 168,  222.  See  Bast,  Wi'kop 

Fillets  of  fur,  109-1 1 1 ,  140.    See  Head-dress 

Fire,  balls  of,  witches  transformed  into,  69; 
immunity  from,  71;  making  of,  101,  301-303; 
tobacco  burned  "n,  35,  144;  fires  on  road  of 
dead,  44.  See  Prairie  fires 

Fire-drills,  301 

Fire-hardened  arrows,  327 

Fireplace,  in  center  of  lodge,  89,  90,  92,  98,  100; 
in  general,  100-103,  384 

Firewood,  cut  with  stone  axes,  318;  determining 
location  of  villages,  106 

Firing  of  pottery,  284 


419 


AND    MONOGRAPHS 


420 


MENOMINI   CULTURE 


Firstborn,  Mudje'kiwis  colloquial  term  for. 
49-50 

First  game,  dance  of,  74 

Fish,  abundance  of,  153,  371;  cooking  of,  204- 
206;  design,  338,  362;  native  terms  for,  207; 
smoking  of,  102 

Fisheries,  tribal,  84 

Fishhooks,  201;  copper,  280,  375,  383 

Fishing,  charms  for,  67,  333;  economic  import- 
ance of,  173,  198,  371;  methods  of,  198-204 

Fishing-tackle,  200-204,  208 

Fish,  Jim,  acknowledgment  to,  20 

Fish,  Peter,  acknowledgment  to,  20;  on  prehis- 
toric kettles,  284-285 

Five  Nations,  long-house  of,  87.     See  Iroquois 

Flag,  surmounting  sacred  pole,  92 

Flageolets,  see  Fhites 

Flailing  of  wild  rice,  150 

Flaps,  beaded,  348;  on  dance-bustle,  121;  on 
leggings,  114;  on  moccasins,  117,  136 

Flat  Rock,  Wis.,  native  name  for  village-site  at. 
385 

Flint,  and  steel,  pipes  lighted  with,  303;  arrow- 
points,  322,  323,  327;  implements,  288; 
knives,  320,  377,  384;  flints,  bodies  lacerated 
with,  81-82 

Floats  for  fishing,  201-204 

Flood,  recreation  of  earth  after,  36,  179 

Floral  designs,  appliqued,  124,  268,  271-273; 
beaded,  116,  256-258,  366;  carved,  337-338; 
distribution  of,  276-279;  on  bags,  266;  on 
mat,  242-243;  on  pipes,  362 

Flou'er-pot  design,  278 

Fluted  stone  axes,  375 

Flutes,  356-357 


INDIAN    NOTES 


INDEX 


Flying  heads  and  skulls,  32 

Folk-lore,  see  Myths 

Folles-Awines  or  Nation  of  Wild  Oats,  151 

Followers  of  Ma"nabus,  40.     See  Mita'win 

Fond  du  Lac,  Wis.,  218;  native  name  for,  387; 
village-sites  near,  381 

Food,  animal,  173-207;  conventional  represen- 
tation of,  260-261;  given  to  bundle-owners, 
60;  offered  to  bundle  of  clothes,  79;  offered 
to  dead,  44,  80,  261;  sacrificed  to  supernat- 
ural powers,  34;  vegetal,  142-173 

Foot,  deer's,  as  knife-sheath,  128 

Foot-racing  game,  58 

Forehead,  annointed  with  ashes,  209-210;  bur- 
den-straps crossing,  213 

Forest,  haunted  by  living  skeleton,  31;  trails, 
blazing  of,  58,  209;  tribal  habitats  in,  84, 
105-106;  war-bundle  opened  in,  61 

Forest  tribes,  carved  spoons  of,  290-292;  cat- 
linite  among,  360-361 ;  cultivation  of  to- 
bacco by,  358;  data  gathered  among,  20; 
decorative  designs  of,  256;  embroidery  of, 
267;  floral  designs  distinctive  of,  276-279; 
house  types  of,  85;  irregular  villages  of,  105- 
106;  meal-making  of,  159;  moccasins  of,  211; 
portable  cradles  of,  214;  pipes  of,  364;  tex- 
tile arts  of,  230-231;  tobacco  pouches  of,  365; 
wild  rice  culture  of,  142;  wooden  bowls  com- 
mon to,  286 

Formula,  contained  in  hunting-bundles,  173, 
175;  gifts  of  Ma"nabus,  40,  66 

Fort  Howard,  Wis.,  village-sites  at,  381,  386; 
white  settlers  at,  274 

Fort  Meigs,  Ohio,  capture  of,  192 

Fossils  as  medicines,  66 


421 


AND    MONOGRAPHS 


422 


MENOMINI CULTURE 


Foul  weather  caused  by  waste,  147,  167.    See 

Weather 
Four,  bunches  of  shavings,  80;  coups  recounted, 

80;  days  and  nights  to  Otherworld,  44;  days, 

Je"sako    cylinder    used    during,    72;    days, 

prayer  for,  in  harvest,  144-145;  days,  soul 

cleansed  at  expiration  of,  45;  days,  tattooing 

pigment  worn,  135;  degrees  of  Mita'win,  64; 

Sky-sisters,     268;    tiers    of    empyrean,    29; 

winds,  creative  agency  of,  35;  witches,  70 
Fox,  see  Sank  and  Fox 
Foxes,  witches  transformed  into,  69 
Fox  gens,  48 

Fox,  G.  R.,  on  early  Menomini  sites,  83 
Fox   river,  native  name  for  landmark  on,  387; 

village-sites  on,  83,  386 
Fox  squirrels,  skins  of.  137 
Frame  for  weaving:  bags,  231;  beadwork,  252, 

257-258,  310;  mats,  240-241 
Framework,  for  canoe,  218;  of  long-house,  100; 

of  summer-house,  93-94 
Free  and  Accepted  Masons,  society  of,  39-40 
French,  accounts  by,  of  Menomini,  28-29;  among 

Menomini,  83;  battle  of,  with  Sauk,  388 
Friendship,  attracted  by  charms,  67 ;  design,  261 , 

265 
Fringe  on  leggings,  114-115;  fringes:  of  woven 

quillwork,  275;  on  garters,  119;  on  moccasins, 

117;  on  tobacco  pouches,  365 
Frogs,  mating  songs  of,  199 
Fruit  designs,  258;  fruits,  edible,  162-163 
Funeral  customs,  see  Mortuary  customs 
Funeral    rites    of    Mita'win,    75,    96-97.    See 

Memorial  ceremony 


INDIAN   NOTES 


ITSTDEX 

423 

Fur,  ancient  robe  of,  126;  deer's,  178;  fillets, 

109-111,  140;  streamers,  110,  136;  strips,  348, 

356,  363,  365.    See  Pelts,  Skins 

Future     foretold     in     dreams,    53-54.      See 

Prophets 

Galloping,  sign  language  for,  59 

Game,    abundance    of,    153;    arrows   for,    327; 

division    of,     181-182;    feast    of,_   180-181; 

Ma"nabus  master  of,  40;  superstitions  about, 

173-182,  194.    See  Hunting 

Games,    paraphernalia    for,    367-369;     tribal, 

56-58 

Carters,   of  women,  125;  of  woven  beadwork, 

119,  252-256;  Thunderbird,  258-259 

Garter-snakes,  superstitions  concerning,  179 

Gentes,  tribal,  46-51,   388;   segregation  of,  in 

villages,  106.     See  Totem 

Gentile  names,  49-51;  awarding  of,  53,  63,  388 

Geometric  designs,  234,  241,  243,  257,  261,267- 

269,  272,  276,  279 

German  silver,  bracelets  of,  128;  combs  of,    123; 

ornaments  of,  280-281;  roach  spreader  of.  113 

Germany,  effect  of  war  with,  on  Menomini,  27 

Ghost  or  soul,  43-44;  confusion  of,  at  funeral, 

79-80;  grave-shed  erected  for,  80-81,  99,  261; 

ghosts:  precautions  against,  209-210;  stories 

of,  78.     See  Soul,  Spirits 

Giants  inhabiting  earth,  31 

Gifts,  attracted  by  charms,  67,  333;  made  to 

Ma"nabus,  65;  medicines  regarded  as,   66; 

obligatory  at  lacrosse,  56;  of  magic,  173-175; 

of  wild  rice,  143;  sign  language  for,  59,  181; 

to  corpse,  79. 

Gill-nets,  201-202,  208 

AND    MONOGRAPHS 

424. 


MENOMINI    CULTURE 


Girls,  puberty  of,  54;  revelation  of  Dreamers  to, 
41 ;  toys  of,  215.  See  Children 

Glue,  356;  made  of  deer,  179,  325;  made  of 
sturgeon,  322;  used  in  making  bows  and  ar- 
rows, 320,  323,  325-326 

Glue-stick,  326 

Goblins,  travelers  frightened  by,  210-211 

Gods,  good,  sacrifices  to,  33;  honored  by  games, 
56;  of  war:  paintings  of,  311;  Thunderbirds 
as,  30,  314;  Wa'bano  as,  97-98.  See  Benevo- 
lent powers,  Malevolent  powers,  Thunderbirds, 
Wa'bano 

Golden  Eagle  gens,  48 

Golden  eagles  inhabiting  empyrean,  30 

Good-luck  charms.  67,  335.    See  Ill-ltick 

Gorgets,  stone,  375 

Gouge  for  piercing  maple  trees,  167 

Gourd  rattles,  311,  352-354;  at  funerals,  78;  of 
So'man  Jim,  98.  See  Rattles 

Government,  tribal,  51-52;  U.  S.,  Menomini 
drafted  by,  27 

Grades  of  sugar,  171-172 

Grandfather,  title  of  rice,  144 

Grandmother,  title  of  earth,  35,  38,  66 

Grass,  burned  in  parching  rice,  150;  dolls  of,  in 
witchcraft,  70;  lodge,  86,  107;  spread  be- 
neath carcass,  193,  224 

Grasshoppers,  tobacco-myth  of,  357-358 

Grave,  ceremonies  at,  80-81;  mortuary  offerings 
in,  44,  80;  graves:  of  children,  383-384; 
robbed  of  bodies  by  witches,  70;  tortoise-shell 
bowls  in,  288 

Grave-posts,  decoration  of,  80,  260,  340-341 

Grave-sheds,  80-81,  99,  261 

Graveyard,  ghost  lingering  in,  43-44 


INDIAN    NOTES 


INDEX 


Gray  fur  of  deer,  178 

Grease,  bladders  for  storing,  301;  flint  boiled 
in,  323;  green  wood  rubbed  with,  321;  sea- 
soning with,  151,  160 

Great  Ancestral  Bear  gens,  47 

Great. Dawn,  derived  title  of  Ma"nabus,  38. 
See  Ma"nabus 

Great  Hare  or  Male  Wa'pus,  35-36,  77.  See 
Ma"nabus 

Great  Horned  Snake,  see  Horned  hairy  snakes 

Great  Mythical  Bear,  see  Great  White  Bear 

Great  Sand  Bar  people,  a  band  name,  380 

Great  Spirit  or  Mate  Hawa'tiik,  as  creator,  35; 
birds  messengers  of,  30;  power  of  Ma"nabus 
derived  from,  36;  sun-concept  of,  29;  wor- 
shiped through  drum,  41 

Great  Underground  Bear,  see  Great  White  Bear 

Great  Underground  Panther,  31;  dream  of,  241- 
242;  on  medicine-bags,  263-265 

Great  White  Bear,  ancestor  of  Menomini,  46; 
Bear  gens  descended  from,  51;  inhabiting 
lowest  tier  of  Underworld,  30-31;  inventions 
of,  199-200 

Green,  dice  painted,  368;  dye,  344;  symbolism 
of,  346,  348.  See  Blue 

Green  Bay,  copper  implements  of,  280;  native 
name  for,  386;  quillwork  of,  274;  Sauk  and 
Fox  driven  from,  59-60;  shells  of,  376;  stone 
implements  of,  319;  village-sites  on,  83-84; 
105-106,  198,  362,  370,  372,  380 

Green  Bay,  Wis.,  280,  293,  383,  385;  collections 
in,  274,  370;  village-sites  at,  386 

Grills,  built  over  fireplace,  102.     See  Scaffolds 

Grizzly  bear,  190;  necklace  made  of  claws  of, 
387-388 


425 


AND    MONOGRAPHS 


426 

MENOMINI    CULTURE 

Grooved,  axes,  312,  318-319,  375,  383;  mauls,  280 

Ground-plan,  of  lodges,  variations  in,  86-87;  of 

long-house,  100 

Gruels  made  of  corn-meal,  159 

Guardian,  see  Dream  guardian 

Guests,  place  of  honor  for,  92,  108 

Gulf,  culture,  semi-globular  lodges  of,  85;  re- 

gion, esthetic  designs  of,  276-277 

Gun-butt  warclubs,  314 

Hafting  of  arrows,  323-325 

Hair,  in  mourning,  81-82;  mode  of  wearing, 

•  122-123,  130-132,  141,  335;  noose  of,  191;  of 

deer,  uses  of,   109,   111-113,   178-179,  320, 

355,  367;  hairs  of  Earth  grandmother,  38,  66. 

See  Horsehair 

Hair-brushes,  porcupine  tails  as,  139 

Hairless  bear  or  kinu'a,  servant  of  Great  White 

Bear,  31,  190 

Half  -moons,  carved,  368 

Hammer  stones,  384 

Handbook  of  American  Indians,  cited,  142,  327 

Handles,  carved,  of  spoons,  289-290;  effigy,  336; 

inlaid,  of  warclub,   316;  of  awls,  305-306. 

See  Bail 

Hands,  design  on  drum,  348;  washing  of  blood 

from,  63-64 

Hangings,  mats  as,  238,  242 

Happiness,  red  symbolizing,  132-133,  346 

Harpoons  for  fishing,  200 

Harrington,  M.  R.,  acknowledgment  to,  242; 

garters  collected  by,  .259;  on  false-face,  211; 

on  green  dye,  344 

Harvest,  dance  of,  74 

Harvesting  of  wild  rice,  52,  143-151 

INDIAN   NOTES 

INDEX 


Hato'vri  or  ato'wi,  game  of,  57-58 

Hawk-bells,  in  tattooing  outfit,  134;  on  dance- 
bustle,  121 

Hawk-feathers,  adorning  fillets,  110;  arrows 
feathered  with,  325 

Hawks  inhabiting  empyrean,  30 

Hawk-skins,  magic  of,  312 

Headache,  tattooing  for,  133 

Head-bands,  see  Fillets 

Head-dress,  of  buffalo  at  Buffalo  dance,  73;  of 
men,  109-113,  238;  of  women,  122-123.  See 
Fillets,  Roach 

Heads:  carved  on  spoon  handles,  289;  design  on 
drum,  348;  flying,  32;  ghosts  resident  in,  43; 
horses',  carved,  336,  356-357,  360;  loon's, 
carved,  347;  of  drums,  345-348;  Thunder- 
birds,  carved,  354 

Health,  charms  guarding,  333.     See  Sickness 

Hearth-board,    301 

Heart,  design,  appliqued,  272;  design,  carved, 
338;  human,  eating  of,  70,  191-192;  human, 
powder  from,  334-335;  moose's,  roasted,  194 

Heavens,  see  Empyrean,  Land  of  spirits 

H eddies,  beadwork  woven  on,  257-258;  carved, 
338;  native  name  for,  310 

Hematite,  red  dye  from,  344 

Hemlock,  bows  made  of,  321 

Hemlock-bark,  lodge  of,  107;  red  dye  from,  344 

Hemp,  Indian,  232.     See  Nettles 

Herbs,  as  medicines,  38,  65,  66,  312;  buffalo's 
knowledge  of,  74;  flint  boiled  with,  323;  in 
tattooing  outfit,  134-135;  in  war-bundle,  311- 
312;  skins  treated  with,  225 

Hereafter,  belief  in,  43-46,  81;  dramatization  of 
belief  in,  64-65 


427 


AND    MONOGRAPHS 


428 


MENOMINI    CULTURE 


Heroes,  tales  of,  77 

Hewitt,  J.  N.  B.,  on  derivation  of  Menomini, 
142 

Hexagon  designs  in  textiles,  265-266,  269 

Heyoka  of  Dakota,  71 

Hickory,  bows  made  of,  320-321 

High  Banks,  Wis.,  fishhook  found  at,  201; 
native  name  for,  383,  388;  village-site  at, 
370,  372 

Hills,  corn  planted  in,  156-157;  lodges  located 
on,  106;  supernatural  denizens  of,  32 

Hillside,  cache-,  situitei  in,  150-152 

History  of  the  Ojebway  Indians,  Peter  Jones, 
author,  211 

History  of  the  Ojibways,  W.  W.  Warren,  author, 
326 

Hobgoblins  inhabiting  earth,  31 

Hoes,  aboriginal,  157 

Hoffman,  W.  J.,  folk-lore  collected  by,  76;  on 
arbors,  99;  on  band-names,  382;  on  bark 
mats,  248;  on  basketry,  294;  on  beadwork, 
252-256;  on  bows,  320;  on  bow-strings,  329; 
on  moccasins,  118;  on  poisoned  arrow- 
points,  327;  on  prehistoric  artifacts,  376-378; 
on  twilled  weaving,  236 

Hog,  Mrs  Kopai'as  Weke,  acknowledgment  to, 
20;  love  charm  of,  334-335 

Hog,  Thomas,  death  of,  334 

Hogs  inhabiting  lonely  places,  32 

Hole,  corn  baked  in,  160;  rice  cached  in,  152; 
rice  threshed  in,  148,  151.  See  Pits 

Holy  sky  color,  or  blue,  133.    See  Blue 

Hominy  or  coarse  corn-meal,  159 

Honey  as  lure,  188 


INDIAN    NOTES 


INDEX 


Jonor,  place  of,  in  lodge,  92,  108;  honors  of 
war,  62-63 

Joofs  of  deer,  as  ornaments,  128,  140,  355; 
glue  of,  179,  325;  rattles  of,  61,  311,  354 

'looks,  articles  suspended  on,  91-92;  on  spoon 
handles,  290-292 

loop,  of  water-drum,  345;  scalp  stretched  on,  62 

¥oot  ou-l,  see  Owl  . 

horizontal  tunned  weaving,  235 
rn  for  calling  deer,  185 

horned  hairy  snakes,  31-32;  cattail  sign  of,  244; 
design  on  sorcerer's  bag,  265;  sacrifice  to, 
384;  scales  of,  as  charm,  335;  witch  medicine 
from,  70.  See  Snakes 

Horned  ou'l,  skin  of,  in  witch's  bundle,  70 

Horns,  buffalo,  head-dress  with,  111;  of  Un- 
derground Panther,  263 

Horse,  carved  head  of,  336,  356-357,  360;  im- 
portance of,  211;  inhabiting  lonely  places,  32; 
trappings  for,  212-213 

Horsehair,  bead  necklaces  woven  on,  126;  strips 
adorned  with,  275 

Hourglass  design,  259-260,  266 

Household  vocabulary,  309-310 

House-mats,  see  Cattail  mats 

House  types  of  Menomini,  84-88;  houses,  carved 
design,  338.  See  Lodges 

Hudson  bay,  semi-globular  lodge  on,  86;  tribes 
of,  118 

Hudson  river,  Mahican  chief  from,  262 

Hulled  corn,  153,  237 

Hulling  of  rice,  150 

Halling-bags  for  corn,  161-162,  231,  232,  237- 
238,  309 

Hunters,  corn  preparation  for,  158 


429 


AND    MONOGRAPHS 


430 

MENOMIN1!    CULTURE 

Hunting,  arrows  for,  322-323,  325-326;  charms 

for  good-luck  in,  67,  333,  369;  of  bear,  187- 

190;  of  deer,  182-186;  of  small  game,  190-191; 

paraphernalia  for,  329-330;  supernatural  con- 

trol of,  67,  70-71,  173-177 

Hunting-bundles,  173-176,  183,  355;  given  by 

Ma"nabus,  40;  given  in  dreams,  34;  wolf-skin 

fillets  in,  111 

Husband,  status  of,  54-56 

Husking  of  corn,  158-159 

Ice-chisel,  202-203 

Ice-games,  58,  368 

Ill-luck  caused  by:  waste,  178;  witchcraft,  70. 

See  Good-luck 

Immortality,   belief  in,   38-39,  44,   64-65,  81; 

given  by  Ma''nabus,  40 

Impersonator  of  dead,  46,  81 

Implements,    prehistoric,    280,    375-378.     See 

Tools 

Impressed  designs  on  pottery,  283,  375-376 

Incantations,     341;     for     hunting,     173.     See 

Formula;. 

Incense  in  hunting-bundle,  174-175 

Incised,   carving  on   antler,    139;   designs:   on 

bone,  308;  on  pottery,  283,  375;  on  terracotta 

pipe,  362.    See  Etching 

Indian  hemp  or  nettle-fiber,  232 

Influenza,  Pagan  party  decimated  by,  27 

Inheritance  of  dreams,  68 

Initiation,  into  Dreamers,  42;  into  Mita'win, 

40,  46,  64,  81,  293;  into  Peyote  religjon,  43 

Inlays,  beaded,  316;  on  pipes,  362,  365 

In  league  with  thunder,  263,  316 

Insanity  caused  by  charms,  67 

INDIAN   NOTES 

INDEX 

431  " 

Intellect  regarded  as  soul,  43 

Inversion  of  totem  symbolic  of  death,  80,  341 

Invisibility  secured  by  charms,  62,  312 

Iowa,  data  gathered  among,  20;  war-bundles 

among,  313;  weaving  of,  234 

Iron,   arrowpoints,    325;    gouge,    167;    kettles, 

285-286;  pipe-tomahawks,  364;  spears,   201; 

wash-tub  for  drum,  347 

Iroquois,  burden-straps  of,  214;  culture  of  New 

York,  376;  embroidery  of,  267;  false-face  of, 

210-211;  house  types  of,  85-87  ;  practical  char- 

acter    of,    25;     silver     brooches     of,    281; 

sites,  jinglers  on,  355;  treatment  of  flint  by, 

323;  wooden  bowls  of,  288 

Island,   earth  believed   to  be,   29;    Ma"nabus 

taken  to,  176 

Itaglios  of  panther,  264 

Jacklight,  deer  hunted  with,  185,  201;  fishing 

by,  201  ;  native  name  for,  208 

Jackson,  Matilda,  acknowledgment  to,  20 

Jams  of  fruit,  162 

Jars,  decorated  earthenware,  375;  of  Pan-Al- 

gonkian  type,  284-285.     See  Pottery 

Jasper  drills,  377 

Jaw,  deer's,  scraper  of,  161 

Jenks,  A.  E.,  on  transplanting  wild  rice,  143 

Je'  sako  cult,  diviners  of,  33-34;  drum  of,  349- 

351;  Ma"nabus  patron  of,  40;  paraphernalia 

of,  purchased,  97;  rites  of,  71-72 

Jesuit  on  clam-shells  as  spoons,  293;  Jesuits, 

accQunts  by,  of  Menomini,  28-29 

Jinglers,  140,  355 

Joking  relationship,  a  formal  etiquette,  55-56,  59 

Jonah  concept,  200 

AND    MONOGRAPHS 

432 

MENOMINI   CULTURE 

Jones,  Peter,  author  of  History  of  the  Ojebway 

Indians,  211 

Jones,  William,  bone  implement  found  by,  305; 

buffalo-hide  trunk  collected  by,  297 

Jourdain,  J.,  pipe-tomahawks  of,  364 

Journey,  perils  of,  209-211;  to  the  Land  of 

Spirits,  38,  44,  53,  72,  80 

Jugglers,  see  Prophets 

Ka'kak,  Jane,  acknowledgment  to,  20 

Ka'ku'atc,  Louis,  acknowledgment  to,  20 

Kansa,  data  gathered  among,  20;  war-bundles 

among,  313 

Kaukauna,  Wis.,  native  name  for  village-site 

at,  387 

Kaw,  war-bundles  among,  313 

Kellogg    Public    Library,    acknowledgment    to, 

370;  quillwork  in,  274 

Keshena,   Wis.,   204,   216;   statue    near,    332; 

village  near,  389 

Keshena  Agency,  Wis.,  native  name  for,  389 

Keshena  falls,  Wis.,  sturgeon  at,  199;  village- 

site  at,  380 

Keshena,  John,  acknowledgment  to,  20 

Ke'soa'pomesao,   acknowledgment  to,   20;   leg- 

gings of,  114 

Kettles,  birch-bark,  195-196;  earthen,  195,  286, 

309;  for  sugar-making,  169;  metal,  285-286; 

mode  of  suspending,  92,  102,  168-169;  stone, 

284-285;  stones  supports  for,  101;  washing 

of,  172 

Kickapoo,  buffalo-hide  trunks  of,  296;  weaving 

of,  234 

Kicking  game,  58 

INDIAN    NOTES 

INDEX 

433 

Kime'rd;un   Oke'mas,    acknowledgment    to,    20; 

bark  lodge  of,  97-98;  drum  of,  350-351;  hair- 

cut of,  130-131;  statue  belonging  to,  331 

Kine'sa,  acknowledgment  to,  20;  resident  on 

Little  river,  384;  warclub  of,  317 

Ki'nikinik  or  dried  sumac  leaves,  359 

Kitaga'sa  muski'ki"  or  Spotted  fawn  medicine, 

175 

Kites  inhabiting  empyrean,  30 

Ki'likon,  warclub  of,  316 

Knife,  crooked,  288,  294,  321;  used:  in  tanning, 

225-226;  to  cut  kernels,  160;  to  scrape  pitch, 

166;  knives:  bone,  320;  copper,  280,320,375, 

378;  shell,  377;  stone,  320,  375,  377,  378,  384 

Knife-sheaths,  127-128,  141,  319-320,  329 

Ko'kosh,  Thomas,  acknowledgment  to,  20 

Kse'u'atosa,  acknowledgment  to,  20 

Lacrosse,  belonging  to  Thunderbirds,   56,   58; 

facial  painting  in,  132;  playing  of,  in  Spirit- 

land,  45;  sticks:  338;  and  balls,  367;  miniature, 

310 

Ladles,  wooden,  170,  173,  286,  289-290,  336. 

See  Spoons 

Lake  Michigan,  sturgeon  in,  199;  tribal  habitat 

on,  83 

Lake  Oshkosh,  native  name  for,  388 

Lake  Povgan,  native  name  for,  388;  village-site 

on,  380 

Lake  Shawano,  portage  to,  385 

Lake  Superior,  tribes  north  of,  187,  301 

Lake  Winnebago,  218;  native  name  for,  387 

Lakes,  supernatural  denizens  of,  32 

Land  of  spirits,  children  coming  from,  52-53; 

road  to,  44-45 

AND    MONOGRAPHS 

434 


MENOMINI    CULTURE 


Language,  by  signs,  58-59;  of  Menomini,  Algon- 
kian,  24,  28.  See  Speech 

Lard,  bladders  for  storing,  301 

Lattice  designs,  painted,  363 

Leaf-shaped  stone  knives,  375 

Leather,  ammunition-bags,  329-330;  binder,  122; 
burden-straps,  213;  dance-bustle,  121;  gar- 
ments, 109;  knife-sheaths,  127-128,  320,  329; 
loops,  348;  making  of,  226-229;  patterns  for 
cutting,  338;  quill  embroidering  of,  275; 
sewed  with  awls,  304;  thongs,  251;  tobacco- 
pouches,  365-366.  See  Saddle-leather 

Leaves,  designs  from,  271-273;  molds  shaped 
like,  171 

Legend,  of  corn,  154-156;  of  hairless  bear,  190; 
of  maple-sugar,  164-165;  of  tobacco,  357-358. 
See  Myths 

Leggings,  native  terms  for,  141;  of  broadcloth, 
115-116,  268;  of  deerskin,  114-115;  of  doe- 
skin, 229;  of  women,  125 

Life,  dependent  on  supernatural  beings,  32,  38; 
given  by  Ma"nabus,  40 

Light  or  Wa'pan,  connection  of  Ma/'nabus  con- 
cept with,  36-38 

Lightning,  controlled  by  Thunderbirds,  259;  con- 
ventional representation  of,  261;  of  Thunder- 
birds,  135;  pebbles  having  power  of,  317-318; 
sign  language  for,  59 

Linen,  warp  formed  of,  252 

List,  of  dances,  74-75;  of  tribal  games,  58 

Little  Brother,  title  of  popcorn,  157,  163 

Little  hill,  Wis.,  deer  drive  near,  183 

Little  Pot-belly  or  Pepakiji'se,  colloquial  term  for 
youngest  son,  51 

Little  river,  village-sites  along,  371,  384 


INDIAN    NOTES 


INDEX 


Little  Sand  Dune  people,  a  band  name,  380 
Little  Suamico,  \\~is.,  native  name  for  camp  site 

at,  385;  village-sites  at,  280,  326,  370,  380 
Little  Suamico  river,  village-sites  along,  83,  371 
Little  Wolf  or  Na'xpatiio,  45.     See   Na'*patao 
Liver  used  in  tanning,  225 
Living  skeleton,  31 
Lodge,  festooned  with  trophies,  190;  for  Je"sako 

rites,  71;  for  sacred  objects,  92;  log,  107-108  ; 

Medicine,  38-39,  64-65,  81,  390;  of  boughs. 

on  going  to  war,  61-63;  special  for  women, 

52-54,  93,  108.     See  Mitd'win,  Outhouse 
Lodges,  construction  of,  88-103,  107;  durability 

of,  104-105;  location  of,  105-106;  of  beavers, 

179;  Thunderbird  painted  on,  263;  types  of, 

83-88,  244.     See  Semi-globular  lodge,  Summer 

lodge 
Log,  across  river  to  Spirit-land,  44-45;  canoes, 

208,  216,  222-223,  288;  lodges,  88,  107-108; 

mortars,  288,  303,  309;  statue  hewn  from,  331; 

sugar-camp,  168;  used  in  deadfall,  187-188; 

used  in  tanning,  226,  229;  vat  made  of,  168; 

water-drum   made   of,   345;    logs   tied   over 

roofing,    95 
London   New   Monthly   Magazine,    account   of 

cannibalism  in,  192 
Long-house,  construction  of,  99-100,  103,  107; 

distribution  of,   87-88.     See  Medicine  lodge 
Long  Island,  Algonkian  sherd  from,  262;  semi- 
globular  lodge  on,  85 
Looms,  see  Frame,  Heddles 
Loon,  head  of,  carved,  347;  native  name  for,  197 
Love,  matches,  rarity  of,  54-55;  stories  of,  78 
Love-charms,  67;  deer  as,  264;  puppets  as,  334- 

335 


435 


AND    MONOGRAPHS 


436 

MENOMINI    CULTURE 

Lozenge  designs,  243,  248,  265, 

269,  272 

Lungs,  eaten  by  witches,  70 

Lure,  song  of  beaver  as,  174 

lures:  in  fishing, 

203-204;  in  hunting,  185,  187-189 

Lve,  corn  nulled  in,  161,  237; 

wi'kop  boiled  in. 

'249 

Lynx,  native  name  for,  196; 

representative  of 

Underground  Panther,  31; 

trapping  of,   191 

McCall,  George,  resident  on  Little  river,  384 

Mackenzie  river,  tribes  of,  118 

\fackinac,  Mich.,  village-sites  at,  381 

Magic,  hunting  controlled  by, 

173-176;  life  pro- 

longed  by,  38;  lures,  188;  sympathetic,  333- 

334;  tales  of,  77.     See  Medicines,  Witchcraft 

Mahican,    chief,    facial    painting   of,    262-263; 

tribes,  hairless  bear  of,  19C 

Maize,  see  Corn 

Malevolent  powers:  angered  by   Ma"nabus,  38- 

39;  Great  White  Bear,  31; 

habitat  of,  29-33; 

Hairless  bear,  31;  Horned  Hairy  Serpent,  31; 

Na/1[patao,  45;  Panther,  31 

;  placation  of,  32- 

35;White  Deer,  31;  witches  patronized  by,  34, 

69-70.     See  Underneath  gods 

Ma"nabus  or  Great  Dawn,  cycle  of,  35-38,  77; 

effigy  handle  representing,  289;  gifts  of  animals 

to,  65;  hunting  charms  given  by,   173-174; 

inventions  of,  200;  maple 

sap  modified  by, 

164-165;  marriage  customs 

derived  from,  54; 

medicines  given  by,  40,  66,  175-176;  Na'*patao 

brother  of,  45,  177;  power 

of  Mitii'wape  and 

Te'pape  derived  from,  72-73;  recreation  of 

earth  by,  36,   179;  rites  of  Medicine  lodge 

shown  to,   38-41;   shut-eye  dance  of,   380; 

tobacco  gift  of,  357-358; 

waste  an  offence 

against,  171 

INDIAN    NOTES 

INDEX 


Mandan  attacked  by  Menomini,  60 
Manitou    of    Keshena    falls,    199;    manitous: 
animal,   32,   177;  hunting-bundle  given  by, 
174;  of  water,  147 

Manitou  Place  people,  a  band  group,  381 
Manitowoc,  Wis.,  village-sites  at,  381 
Md"npmaneo    Ina'niwug    or    Wild    rice    men, 

derivation  of  Menomini,  142 
Maple,  bowls  of,  287;  spoons  of,  289 
Maple-leaf  design,  278 

Maple-sugar,  boxes  for  holding,  170,  274,  295, 
309;  cooked  with  corn,  157;  dance  at  making 
of,  75;  gathering  of  sap  for,  165-168;  legend 
of,  164-165;  making  of,  168-172;  native  terms 
for,  172-173 

Maple-syrup,  caching  of,  152;  in  cooking,  206 
Margined  tortoise,  shell  of,  used  for  bowls,  288 
Marinetle,  Wis.,  J.  V.  Satterlee  born  near,  386 
Maritime  culture  of  Menomini,  371 
Marquette,  Pere  Jacques,  on  rice  culture,  151 
Marriage,  charms  efficacious  in,  67,  334-335; 

customs  of,  54-56 
Marrow,  soup  flavored  with,  162 
Marten,  Deborah,  acknowledgment  to,  370;  quill- 
work  belonging  to,  274 
Marten-skin,  tobacco  pouches  of,  366 
Masks  of  birch-bark  at  Beggar's  dance,  75.     See 

False-face 
Mason,  0.  T.,  on  basketry,  231-234;  on  textile 

arts,  230 

Masons,  see  Free  and  Accepted  Masons 
Massachusetts,  semi-globular  lodge  in,  85 
Master  of  rice,  144.     See  Grandfather 
Mat,  fireplace  marked  by,  89;  serving  as  door, 
90,  98,  247;  mats:  arbors  covered  with,  99; 


437 


AND    MONOGRAPHS 


438 


MENOMINI    CULTURE 


as  hangings,  238,  242;  as  wrappers,  241,  311, 
313;  bark,  205,  236,  247-248, 294;  cattail,  244 
247;  coloring  of,  343;  geometric  designs  used 
in,  279;  lodges  covered  with,  85,  100;  native 
names  for,  309;  needles  for  sewing,  307-308; 
reed,  91,  96,  238-243,  311,  313;  rush,  90,  160; 
shelter  of,  107;  vegetables  dried  on,  153.  See 
Cattail  mats 

Mate  Hawa'ttik  or  Great  Spirit,  29.  See  Great 
Spirit 

Matckine'u,  native  name  for  Charles  Chickeney. 
See  Chickeney,  Charles 

Mate  Wa'pus  or  Great  Hare,  birth  of,  35-36 
See  Ma"nabus 

Mauls,  for  beating  copper,  280;  stone,  383 

Maumee  river,  Fort  Meigs  on,  192 

Meal,  made  of  corn,  159;  made  of  wild  rice,  151 

Meats,  cooking  of,  152,  193-196;  drying  of,  102. 
108,  157,  193-194,  309;  native  terms  for,  196- 
198 

Medallions  adorning  fillets,  110 

Medicine-bag,  native  term  for,  141;  medicine- 
bags:  beadwork,  254,  335;  charms  against 
hostile,  67;  clam-shell  in,  293;  of  woven  quill- 
work,  119;  opening  of,  34;  Panther  design  on. 
263-265;  quilled,  274-276,  329;  seating  in 
accordance  with,  65;  serpent  design  on,  265; 
shooting  with,  39,  81,  390;  toilet-sets  in,  138; 
tufts  decorating,  366 

Medicine-bundles,  ceremonies  of,  34,  354-355; 
hung  on  pole,  93;  kept  in  place  of  honor,  92; 
woven  quillwork  in,  1 19 

Medicine  Ceremony  of  the  Menomini,  Iowa,  and 
Wahpeton  Dakota,  A.  Skinner,  author,  347 


INDIAN    NOTES 


INDEX 


Medicine  dance,  74;  ceremonial  structure  for,  81, 
87-88,  90,  100,  103;  origin  myth  of,  31,  39-40. 
See  Mita'unn 

Medicine  lodge,  shooting  in,  390;  used  for  me- 
morial ceremony,  81.  See  Long-house,  Mita'- 
win 

Medicine-man,  dance-bag  of,  256.     See  Shahman 

Medicines,  birch-bark  dish  for,  134;  for  fishing, 
208;  given  by  Ma' nabus,  40;  kept  from 
women  in  menses,  54,  93;  magic,  62,  173- 
176,  341;  mortars  for,  137;  of  Mita'win,  65-68; 
of  So  'man  Jim,  97;  of  witches,  70,  384;  wooden 
utensils  for,  286-287.  See  Charms,  Herbs 

Mediumship  of  turtle,  71 

Memorial  ceremony  of  Mita'win,  45-46,  81. 
See  Funeral  rites 

Men,  clothes  carried  by,247;  dress  of,  109-122, 
128-130,  140;  friendship  representation  of, 
265;  stone  pipes  property  of,  362;  uncles  title 
of,  39,  164,  357.  See  Warriors 

Menasha,  Wis.,  native  name  for  village-site  at, 
387 

Mending  of  bark  dishes,  166 

Mcnominee,  Mich.,  native  name  for  village-site 
at,  386 

Menominee  river,  native  names  for  parts  of,  386- 
387;  tribal  ancestors  on,  46;  village-sites  on, 
83,371-372,379-380 

Menomini,  derivation  of  term,  142 

Menomini  reservation,  Wis.,  331,  383,  389 

Menses  regarded  as  unclean,  52,  54,  93,  145, 
314 

Messengers  of  Great  Spirit,  30 

Metal,  adzes,  222;  awls,  219,  305;  brooches,  126, 
141;  jinglers,  140,  355;  tools  of  silversmiths, 


439 


AND    MONOGRAPHS 


440 


MENOMINI CULTURE 


281-282;  used  in  pipe-making,  362-365.  See 
Brass,  Copper,  Iron,  Silver 

Metal-work,  279-282 

Metamorphosis,  39,  46-47,  69-70,  199-200,  343, 
379-380,387 

Metates,  304 

Miami,  weaving  of,  234 

Mica  in  love-charm,  335 

Mice,  precautions  against,  159, 240 

Michigan,  Menomini  sites  in,  381,  386;  Ojibwa 
in,  232 

Michilimackinac  people,  a  band  group,  381 

Middle-Atlantic  states,  bear  legends  in,  190 

Milky  way  or  Road  of  the  dead,  44 

Milwaukee,  Wis.,  village-sites  at,  381 

Milwaukee  Public  Museum,  see  Public  Museum 
of  the  City  of  Milwaukee 

Miniature,  bows  and  arrows,  369;  canoes,  360; 
lacrosse  sticks,  310;  stone  pipes,  362;  war- 
clubs,  62,  310,  312,  316;  weapons,  215 

Mining  of  copper,  279 

Mink,  supernatural  power  of,  174 

Mink-fur,  strips  of,  356 

Mink-skin,  medicine-bags  of,  274;  tobacco- 
pouches  of,  366 

Minnesota,  catlinite  quarries  of,  361 

Minnow,  artificial,  203-204 

Mirrors,  in  toilet-set,  136-137;  warclubs  bearing, 
317 

Misa'sakiwis  or  hunting  bundle,  173-174,  355 

Misha'kwut,  Mrs,  living  at  High  Banks,  372, 
383-384 

Mississauga,  goblin  of,  210 


INDIAN   NOTES 


INDEX 


Mississippi  river,  Menomini  bands  on,  381; 
Menomini  warfare  along,  60;  tribes  east  of, 
118;  valley,  355 

Mita'o,  cooking,  205;  of  corn  legend,  156 

Mitd'u'ape,  cult  of,  72-73 

Mita'win,  birch-bark  formulae  of,  340;  connection 
of  otter  with,  109-110;  dance-bags  of,  256; 
dance  of,  74;  facial  painting  in,  132;  funeral 
rites  of,  45-46,  75,  81,  96-97;  head-dress  of , 
110;  initiation  into,  46,  64,  81;  ladles  for  feast 
of,  289;  medicines  of,  65-68;  necklaces  dis- 
tinctive of,  140;  origin  myth  of,  38-41,  76-77; 
protection  of,  against  witches,  69;  relation  of, 
to  Dreamers,  42;  safe  journey  to  Otherworld 
through,  38,  44;  toilet-sets  of,  137-138;  use 
of  clam-shells  in  ceremony  of,  293;  water- 
drum  of,  345-347.  See  Medicine  lodge 

Mittens  made  of  buckskin,  229 

Moccasin,  bag  in  form  of,  136;  economic  import- 
ance of,  211;  soft-soled,  of  Eastern  culture, 
277;  moccasins:  beaded,  254;  infants', 
pierced,  52-53;  jinglers  on,  355;  made  of  buck- 
skin, 228-229;  native  terms  for,  141;  of  men, 
117-118;  of  women,  125;  patterns  for  cutting, 
338;  quilled,  274;  worn  in  threshing  rice,  148 

Moccasin  game,  58,  369;  drum  for,  349 

Mococks,  294-295;  maple-sugar  stored  in,  170; 
rice  stored  in,  147 

Moieties,  traces  of,  in  phratries,  49 

Molds  for  maple-sugar,  170-171 

Monitor  pipe,  Thunderbird  design  on,  262;  pipes. 
362 

Moon,  concept  of,  30 

Moose,  comb-case  from  antler  of.  139,  338.;  flint 
boiled  in  grease  of,  323;  hearts,  roasting  of, 


441 


AND    MONOGRAPHS 


ME NO MINI  CULTURE 


194;  native  name  for,  196;  skinning  of,  224; 
superstitions  concerning,  180 

Morning  Star  or  Wa'bano,  concept  of,  30;  power 
derived  from,  71;  visions  given  by,  33;  war- 
bundles  gifts  of,  310;  warclub  gift  of,  316 

Morse,  E.  S.,  arrow-release  of,  327 

Mortar  for  paint,  137;  mortars,  151,  157,  205; 
stone,  285;  wooden,  159,  288,  303-304,  309 

Mortuary,  customs,  45-46,  75,  80-81,  96-97, 
260-261,  340-341;  offerings,  44,  78-80.  See 
Mourning 

Mother-in-law  taboo,  56 

Moths,  designs  from,  271-272;  precautions 
against,  225 

Mounds,  effigy,  264,  373-374;  tribal,  84,  390 

Mountain  lion  design,  234 

Mourning,  81-82;  blackening  of  face  in,  132; 
duration  of,  145 

Mouse-corn  or  popcorn,  157,  163 

Mud,  earth  recreated  from,  179 

MudjS'kiuis,  colloquial  term  for  firstborn,  49- 
50 

Mullers,  304 

Murder,  contrived  by  witches,  70;  trial  of, 
52 

Museum  of  the  American  Indian,  He\e  Foun- 
dation, researches  of,  19,97-98, 114,230,242- 
243,  262,  329,  364 

Music,  tribal,  28 

Musical  instruments,  344-357 

Musikabo'sa  Pagwu'tlk,  village-site  named  for, 
386 

Musk  as  lure,  188 

Muskhogean  or  Gulf  culture,  semi-globular  lodge 
of,  85 


INDIAN    NOTES 


INDEX 

443 

Muskrat,  name  of:  196;  Wisconsin  derived  from, 

381;  muskrats:  hunting  of,  190;  superstitions 

concerning,  179 

Muskrat  gens,  48 

Musselshells,  as  implements,  378;  as  molds.,  171; 

as  scrapers,  161 

Myths,  connected  with  hunting,  173-180;  four 

classes  of,  76-78;  of  deer's  fur,  178;  of  Hare 

trickster,  35-38;  of  Horned  hairy  snake,  31- 

32,  384;  of  Mita'win,  64-65;  of  otter,  109-110; 

of  sturgeon,   199-200,  387;  of  tribal  origin, 

46-47,  200,  372,  379-380;  of  wild  rice,  142- 

143.    See  Legend 

Naiatowa'pikineu,  acknowledgment  to,  20 

Naia'towapomi,  Mrs,  acknowledgment  to,  20 

Naku'ti,  Philip,  acknowledgment  to,  20;  gift  of 

bag  from,  265;  on  grooved  axes,   318-319; 

pottery-making  described  by,  282-284;  village 

named  for,  390 

Names,  changing  of,  53,  63;  in  Thunder  gens, 

49-51;   of  gentes   and  phratries,   47-49;   of 

tribal  bands,  379-382;  tribal,  of  places,  382- 

390 

Nanawe'tauwuk  or  police  for  wild  rice,  143-144 

' 

Na'xpatao  or  Wolf,  birth  of,  35-36;   death  of, 

38,  177;  power  of  physicians  derived  from, 

73;  prayers  to,  45-46,  75;  ruler  of  Spirit-land 

45,81 

Na'tciwishko,  acknowledgment  to,  20 

Nation  of  Wild  Oats  or  Folles-Avoines,  151 

Nature,  concept  of,  31-33 

Naivagi'zikwap,  acknowledgment  to,  20;  sacri- 

ficial dish  belonging  to,  359 

Necklace,   shaman's,  351;  necklaces,   of  bear's 

claws,  128,  140,  388-389;  of  men,  128,  140; 

AND    MONOGRAPHS 

444 


MENOMINI CULTURE 


of  women,  126-127,  140;  of  woven  beadwork, 

118-119,  255,  256 
Needles,  bone,  307-308;  for  beadwork,  252-254; 

for  mats,  245-246;  for  tattooing,   134-135; 

native  names  for,  309 
Neopit,  Wis.,  named  for  Ni'  opit  Oshkosh,  389; 

So'man  Jim's  lodge  near,  96 
Nephew,  duties  of,  to  partisan,  61;  of  corn  myth. 

154-156 

Nets,  see  Gill-nets 
Netting  of  snowshoes,  307 
Nettles,  fiber  from,  232,  251,  309 
Neville,  A.  C.,  acknowledgment  to,  370;  artifacts 

found  by,  385 

New  Brunswick,  N.  J.,  monitor  pipe  at,  262 
New  England,  semi-globular  lodge  in,  85 
New  Jersey,  Thunderbird  designs  in,  262 
New  London,  Wis.,  native  name  for  village-site 

at,  388 
New    York,    Algonkian    potsherd   from,    262; 

coastal,  tortoise-shell  bowls  in,  288;  house 

types  in,   85-87;    Iroquois   culture  of,  376; 

Iroquois  sites  in,  355 
Night,  attacks  by,  61;  dread  of,  31,  44,  69,  209- 

210;  hunting  and  fishing  by,  185,  201 
Nito'tdm,   salutation  between  Bear-Eagle  and 

Wolf- Wave  gentes,  46-47 
Noisy  persons,  drowning  of,  387 
North,    cannibal   giants   of,   31;   deer   turning 

toward,  178;  symbolic  color  for,  268-269 
North  America,  house  types  in,  85-87 
North  American  mythology,   concept  of   Great 

Hare  in,  37-38;  Horned  hairy  serpent  in,  31 
Nose,  hooked,  of  Thunderbird,  263;  punishment 

by  loss  of,  55,  82;  noses  of  canoe,  221-222 


INDIAN  NOTES 


INDEX 


Notched,  arrow-points,  327,  375;  mauls,  280,  383 
Nuts,  edible,  162,  164 

Oak-leaf  and  acorn  design,  271 

Oblong  designs  in  applique,  269 

Ocean,  earth  floating  in,  29;  island  visited  by 
Ma"nabus  in,  176 

Ocher,  yellow  derived  from,  132 

Oconto,  Wis,,  copper  implements  at,  280,  375; 
native  name  for  village-site  at,  383;  stone 
arrowpoints  at,  327;  tribal  site  near,  201 

Oconto  county,  Wis.,  tribal  sites  in,  370 

Oconto  falls,  Wis.,  native  name  for,  385 

Oconto  Red  Banks,  Wis.,  native  name  for  village- 
site  at,  385 

Oconto  river,  village  on,  390;  village-sites  on,  83, 
370-371,  379,  383-385 

O/erings,  of  food  to  ghost,  44;  to  Horned  hairy 
snake,  384;  to  Wa'bano,  332.  See  Sacrifices 

Ohio,  British  campaign  in,  192 

Ojibwa,  arrow-release  of,  327-329;  clothing  of, 
133;  communal  lodge  of,  99-100;  concept 
of  Trickster  among,  37;  customs  of,  27-28; 
data  gathered  among,  20;  deadfalls  used  by, 
187-188;  decorative  designs  of,  258;  dialect 
of,  24;  embroidery  of,  119,  267;  fish-snares 
.among,  202;  floral  designs  of,  257,  273,  277- 
278;  goblin  of,  210;  horses  of,  213;  ice-chisels 
of,  202;  ice-fishing  among,  203;  moccasins  of, 
117-118;  myths  of,  76,  374;  semi-globular 
lodge  of,  86;  storage  receptacles  of,  301; 
weaving  of,  232,  234;  women's  pipes  among, 
362 

Oka"to  band,  380 

Oki'tcita  or  soldiers  of  the  Plains  tribes,  52 


445 


AND    MONOGRAPHS 


446 


MENOMINI CULTURE 


Oncida,  basketry  of,  293;  data  gathered  among, 

20 

Opening  of  sacred  bundles,  34,  61,  174 
Open  twined  weaving,  234,  237-238 
Openwork  embroidery,  267,  274 
Orchard,  W .  C.,  acknowledgment  to,  230,  233, 

235, 236, 243 
Orientation,  determined  by  medicine-bags,  65; 

of  deer,  178;  of  Medicine  lodge,  46,  81;  of 

Sky  Women,  268;  of  winter  lodge,  89 
Origin,  of  tobacco,  357-359;  tribal,  35,  46-47, 

200,  372,  379-380.    See  Legend,  Myths 
Ornaments,  parts  of  deer  as,  179;  silver,  280-281 
Osage,    charms   among,    127;    shields   of,    319; 

war-bundles  among,  313;  war  of  Menomini 

against,  60 
Oshkosh,  Wis.,  native  name  for  ledge  near,  387; 

native    name    for    village-site    at,    387-388; 

village-sites  near,  381 

Oshkosh,  Mrs  Ni'oplt,  acknowledgment  to,  20 
Oshkosh,  Ni'opU,  acknowledgment  to,  19;  ammu- 
nition-bag of,  329-330;  burden-strap  of,  214; 

native  costume  of,  113-114;  village  named  for, 

389 

Osiers,  black  elm,  294.    See  Willow 
Otherworld,  see  Land  of  spirits 
Oto,   data   gathered    among,    20;    war-bundles 

among,  313 

Ottawa,  Menomini  related  to,  372-373 
Otter ,  Ma'  nabus  persuaded  by,  39;  supernatural 

powers  of,  109-110 
Otter-fur,  fillets  of,  109-111,  140;  strips  of,  115, 

348, 356, 363 
Otter-skin,    medicine-bags    of,    274,    329,    390; 

tobacco-pouches  of,  366 


INDIAN    NOTES 


INDEX 

447 

Outhouse,  for  menses,  54,  93,  108;  for  parturition, 

52;  for  sacred  bundles,  92 

Oval,  designs  in  applique,  269;  ground-plan  of 

lodge.  86;  knives,  375;  wooden  bowls,  286- 

287,  309 

Over-and-utider  weaving,  243 

Owl,  as  evil  charm,  335-336;  as  patron  of  witches, 

70;    owls,    native   names   for,    197;    witches 

transformed  into,  69 

Owners  of  war-bundles,  part  of,  in  sacrifice,  60; 

war  power  vested  in,  51 

Pabokou'a'o  or  goblin,  210-211 

Pack-saddles,  212-213 

Pack-straps   used   in  building  lodge,   89.     See 

Burden-straps 

Paddle,  canoe.  222-223;  paddles:  spreading,  205, 

222;  stirring,  148,  166,  170 

Pagan,   beliefs   among   Menomini,   24,   42-43; 

coiffure,  123;  party,  decimated  by  influenza, 

27;  party,  Perrote  leader  of,  387;  settlement, 

331,  389 

Paid'tckowit,  Jim,  see  Buna'i-gi'zik 

Pails,  birch-bark,  294-295.     See  Buckets 

Paint,  in  toilet-set,  136-137;  in  war-bundles,  312. 

See  Painting 

Paint-brush  in  toilet-set,  136 

Painted  turtle,  superstition  concerning,  179 

Painting,  330,  340;  of  body,  132-133;  of  buffalo- 

hide  trunks,  298;  of  canoe,  222;  of  carved 

designs,  337,  359;  of  drum,  346,  348-351;  of 

face,  78,  81,  132-133,  262-263;  of  games,  367- 

369;  of  garments,   113,   115,  340;  of  grave- 

posts,  80,  260,  341;  of  lodges,  263;  of  pipe- 

stems,  363;  of  sacred  pole,  92-93;  of  statue, 

331-332;  of  wampum,  60;  of  warclubs,  317 

AND    MONOGRAPHS 

448 


MENOMINI CULTURE 


Paintings,  by  Catlin,  319;  on  war-bundle  wrap- 
per, 311 
Pan-Algonkian,  long-house,  87;  mythical   bear, 

190;  Thunderbird  design,  262;  type  of  jars, 

284-285.    See  Algonkians 
Panther,  arrowpoints  made  from  claws  of,  322; 

designs  on  bags,  263-265;  inhabiting  lonely 

places,  32;  native  name  for,  196.    See  Great 

Underground  Panther 

Parching,  of  corn,  157-158;  of  rice,  148,  150,  151 
Partisans,  war  duties  of,  60-63 
Partridge-dung  or  fourth  grade  of  sugar,  172 
Partridge  lake,  native  name  for,  388 
Paste,  used  to  outline  stencils,  273 
Patterns    for    moccasins,    338.    See    Designs, 

Weaving 

Paunch  boiling,  195 
Peace-pipes,  363;  badge  of  commander-in-chief, 

52 

Pebble  pipes,  362 
Pebbles,  as  sinkers,  201;  in  rattles,  351-352; 

regarded  as  thunderbolts,  317-318;  stone  axes 

pecked  with,  319 
Pecking  of  stone,  284,  319 
Pecore,  Joe,  acknowledgment  to,  20 
Pecore,  Sophie,  acknowledgment  to,  20 
Pegs  used  in  stretching  skins,  227,  229 
Pells,  tanning  of,  225.     See  Skins 
Pelvic  bone,  used  as  rasp,  250,  251 
Pendants,  of  fur,  110,  136;  of  woven  beadwork, 

122.    See  Danglers,  Streamers,  Strips 
Pensaukee,  Wis.,  native  name  for  village-site  at, 

385 

Pensaukee  river,  village-sites  along,  83,  371 
Pepakiji'se,  colloquial  term  for  youngest  son,  51 


INDIAN    NOTES 


INDEX 


Perotc,  Wis.,  named  for  Judge  Perrote,  390 

Perrote,  John  Sabatis,  acknowledgment  to,  20, 
26,  218;  grooved  stone  axe  of,  318;  parents  of. 
387;  residence  of,  389;  village  named  for,  390 

Perrote,  Mrs  John,  acknowledgment  to,  20 

Personal  names,  53.     See  Names 

Peshtigo,  Wis.,  copper  implements  at,  280;  native 
name  for  village-site  at,  386 

Peshtigo  river,  effigy  mound  near,  373-374; 
native  name  for,  386;  village-sites  along,  83, 
371,386 

Peshtigo  River  people,  a  band  name.  379 

Pestles,  303,  309;  for  crushing  corn,  159 

Pewter,  pipe  inlays  of,  362 

Peyote  religion,  converts  to,  24,  42-43,  97 

Phlox,  Wis.,  village  near,  389 

Phralries,  tribal,  46-51.     See  Gentes 

Physicians,  see  Shaman,  Tcipinini 

Picture-writing  on  birch-bark,  312 

Pigeon,  Louis,  acknowledgment  to,  20 

Pigment,  charcoal  as,  222;  in  tattooing,  134-135; 
in  toilet-set,  136 

Pike  Place  people,  a  band  name,  379 

Pik'u'ii'kimao  Omd'nikun,  village  named  for,  390 

Pine,  forests,  scarcity  of  reeds  in,  105;  tips 
attached  to  sugar-making  stick,  169;  trees, 
pitch  of,-166;  weaving-frame  of,  252 

Pine-roots  orwata'p,  canoe  sewed  with,  218-220, 
222.  See  Wata'p 

Pipe,  monitor,  from  New  Jersey,  262;  sacrifice 
of,  35;  pipes:  358,  360-365,  373;  ceremonial, 
lighting  of,  303;  of  Dreamers,  41-42;  terra- 
cotta. 375,  384 

Pipestems,  363;  wrappings  for,  275 

Pipe-tomahawks,  364-365 


449 


AND    MONOGRAPHS 


450 


MENOMINI CULTURE 


Pitch  used  for  calking,  166,  168,  222 

Pitfalls  for  bears,  188 

Pits,  on  village-sites,  100-102,  384;  on  Wolf 
river,  84.  See  Caches 

Pitwd'skum,  acknowledgment  to,  19;  evil  charm 
of,  335-336;  war-bundle  of,  340 

Placation,  of  game,  177-178;  of  malevolent 
powers,  32-33,  144,  149,  167;  of  war-bundles, 
313.  See  Punishment 

Place-names,  tribal,  382-390 

Place  of  honor  in  lodge,  92, 108 

Plain  twined  weaving,  232-234 

Plains  tribes,  buffalo  hunt  among,  52;  circular 
camps  of,  105-106;  concept  of  Spider  or 
Coyote  among,  37;  crow  belt  of,  121;  data 
gathered  among,  20;  decorative  designs  of, 
276-278;  Dreamers  originating  in,  41;  Thun- 
derbird  design  among,  263;  tipis  of,  99;  tobac- 
co-pouches of,  365-366 

Plaiting'oi  reeds,  241.     See  Braiding 

Platform,  sacred,  108.    See  Scaffolds 

Platter,  sacrificial.  359 

Plumed  warrior,  inlay  representing,  316 

Plumes  on  dance-bustle,  121.    See  Feathers 

Poisons,  arrowpoints  smeared  with,  327;  of 
sorcerers,  265 

Pole,  for  propelling  canoe,  145-146;  sacred  to 
medicine-bundles,  92-93,  108;  poles,  frame- 
work of,  88-89,  91,  93-94,  100.  See  Stick 

Police,  guarding  rice-beds,  143-144;  war  leaders 
as,  51-52 

Polygamy  formerly  practised,  55 

Pommel,  carved,  212-213 

Ponca,  data  gathered  among,  20 

Ponds,  supernatural  denizens  of,  32 


INDIAN    NOTES 


INDEX 


Pony  Richmond,  village  named  for,  389 

Popcorn,  native  name  for,  157,  163 

Porcupine,  bowl  carved  to  represent,  336,  359; 
roasting  of,  195;  tail  as  comb-cleaner,  139; 
tufts  as  roach,  111 

Porcupine  gens,  47 

Porcupine-quills,  coloring  of,  343;  rawhide 
pouches  for  holding,  301;  smoother  for,  275, 
308-309.  See  Quillwork 

Pork  as  lure,  188 

Portage,  Wis.,  village-site  at,  380 

Portage  people,  a  band  group,  380 

Portrait  of  Mahican  chief,  262-263;  portraits, 
340 

Potatoes,  see  Wild  potatoes 

Potau'atomi,  bone  awls  of,  304;  customs  of,  27- 
28;  deer  design  among,  264;  Forest:  cultiva- 
tion of  tobacco  by,  358;  data  gathered  among, 
20;  embroidery  of,  267;  horses  of,  213;  Me- 
nomini  related  to,  372-373;  mortars  of,  303- 
304;  name,  389;  Peyote  religion  among,  24, 
42;  Plains:  origin  of  Dreamers  in,  41;  Thun- 
der-garters of,  259;  tobacco-pouches  of,  366- 
367;  waist  of,  126;  war-bundles  among,  313; 
weaving  of,  234 

Pot-hooks,  102 

Pottery,  309,  373,  375,  378,  383,  384,  385;  from 
Shinnecock  Hills,  262;  geometric  designs  used 
in,  279;  process  of  manufacture,  282-285 

Pouches,  beaded,  256,  259;  for  shot,  329-330;  for 
tobacco,  120,  365-367;  quilled,  274;  rawhide, 
299-301;  woven,  232,  242.  See  Bags 

Powder  from  human  heart,  334-335 

Pou'derhorn,  329 


451 


AND    MONOGRAPHS 


452 


MENOMINI CULTURE 


Power,  contained  in  sacred  bundles,  67-68;  de- 
rived from  dreams,  259;  of  hunting  bundles, 
173-176;  of  Ma"nabus,  39;  of  otter,  110.  See 
Blessing,  Courage 

Prairie  du  Chicn,  Wis.,  village-site  at,  381 
Prairie  fires  caused  by  painted  turtle,  179 
Prairie-grass,  lodge  of,  107 
Prairie  tribes,  see  Plains  tribes 
Prayer,  absolution  through,  178;  accompanying 
medicines,  66;  accompanying  sacrifice,  34;  at 
rice  harvest,  144,  149;  decorative  designs  as, 
257,  261;  in  gathering  medicines,  66;  offered 
at  lacrosse,  56;  on  making  journey,  209;  to 
Na'*patao,  45-46;  to  puppets,  333-334 
Preserves,  of  fruits,  162;  of  wild  potatoes,  153 
Prisoners1  base  game,  58 
Prisoner-tie  in  war-bundle,  312-313 
Prophecy,  see  Future 
Prophets,   of   Wa'bano   cult,   71;   supernatural 

visions  of,  33-34 
Puberty,  dream  revelations  of,  34,  259,  316;  fast 

of,  53-54;  of  girls,  54 
Public  Museum  of  the  City  of  Milwaukee,  acknowl- 
edgment to,  19,  136,  297,  304,  370,  383 
Pudding,  roe,  205-206 
Pulling-stick  for  harvesting  rice,  146 
Punishment,  for  adultery,  55,  82;  of  evildoers, 

45.    See  Placation 

Punk,  fire  made  with,  303 

Puppets,  carved,  as  charms,  70,  332-336 

Purchase,  initiation  by,  40,  64;  of  charms,  68, 

176;  of  medicines,  65-66;  of  sacred  bundles, 

67-68;  of  war-bundles,  313 

Purification  effected  by  washing,  45,  63-64 


INDIAN    NOTES 


INDEX 

453 

Pygmies  inhabiting  earth,  32 

Pyrography,  pipestems  ornamented  with,  365 

Quadrangidar  bark  house  for  summer,  85.    See 

Summer  lodge 

Qu'Appelle  river,  Cree  camp  on,  263 

Quartz,  arrowpoints,  322,  327;  drills,  377 

Quill,  tattooing  instrument  made  of,  134 

Qtullwork,  embroidery,  125,  140,  256-257,  266- 

268,  274-275,  320,  330;  holders  for,  299-301; 

on  birch-bark  boxes,  295;  on  deerskin  gar- 

ments, 113,  124—125;  on  pipestems,  363;  on 

quiver,  329;  on  sheath,  127;  on  woman's  head- 

dress, 122-123;  smoother  for,  275,  308-309; 

tassels,  312;  woven,  119,  125,  257,  275 

Quiver,  quilled,  329 

Rabbit's  hind-leg  warclubs,  314 

Rabbits,  hunting  of,  190-191;  native  names  for, 

196 

Raccoons,  roasting  of,  194 

Racing  ponies  game,  58 

Rags,  burning  of,  209-210 

Rain,  dance  for,  75 

Raritan  site,  N.  J.,  Thunderbird  design  from,  262 

Raspberries  eaten  by  bear,  189 

Rasping  of  string,  250-251 

Rattles,  accompanying  war  songs,  61;  at  funerals, 

78;  attached  to  war-bundles,  311;  gourd,  352- 

354;  in  tattooing  outfit,   134;  of  deer-hoofs 

and  dew-claws,  354;  of  So'man  Jim,  98.     See 

Gourd  rattles 

Rattlesnake,  arrowpoints  smeared  with  poison  of, 

327;  etched  on  bracelet,  128 

Ravelings  used  in  weaving,  232 

AND    MONOGRAPHS 

454 


MENOMINI  CULTURE 


Raven,  magic  of,  312 

Rau'hide,  moccasins  soled  with,  118;  pouches, 
299-301;  saddles,  212;  used  in  slungshot,  317 

Realistic  designs,  carved,  337,  368;  embroidered. 
267;  in  beadwork,  278;  symbolism  of,  128.  257, 
259-265.  See  Designs 

Realm  of  the  dead,  see  Land  of  spirits,  Na'zpatdo 

Red,  dye,  344;  face  painted  with,  132;  fur  of  deer, 
178;  games  painted  with,  367-368;  grave-po-t- 
painted  with,  80,  260,  341;  mats.  248;  sa- 
cred pole  painted  with,  92-93;  sacrificial  dish 
painted  with,  359;  paint  on  Wolf  river,  389; 
shale,  etched,  262;  skirts  of  women,  124; 
symbolism  of,  132-133,  268,  317,  346,  348; 
wampum  painted  with,  60;  warclubs  painted 
with,  317;  yarn,  232.  See  Scarlet,  Vermilion 

Red  cedar,  spoons  of,  289 

Red  corn,  cooking  of,  162 

Red  top  root,  a  plant,  135 

Red-willow  bark  as  tobacco  substitute,  358-359 

Reed,  mats,  91, 96,  238-243,  309,  311,  318;  reeds, 
pitfalls  covered  with.  188;  scarcity  of,  in 
forests,  105;  whistles,  311,  355-356 

Relationship,  see  Family 

Relatives,  joking  relationship  among,  55-56,  59. 
See  Family 

Religion,  tribal,  28-46 

Religion  and  Ceremonies  of  the  Lenape,  Harring- 
ton, author,  211 

Resurrection,  177.    See  Hereafter,  Soul 

Ribbons,  dance-bustle  adorned  with,  121;  hair 
braided  with,  123;  leggings  bordered  with, 
116;  men's  garments  decorated  with,  114. 
See  Applique-work 

Rice,  see  Wild  rice 


INDIAN    NOTES 


INDEX 


Rice-gathering-place  people,  a  band  group,  380 

Rice-maker,  title  of  deity,  149 

Rifles,  percussion-cap,  329 

Rings,  silver,  281 

Rites,  of  bear,  75-76;  of  Buffalo  cult,  73-74;  of 

Dreamers,  41-42,  69;  of  Je"sako  cult,  71-72; 

of  Mita'wape,  72-73;  of  Mita'win,  40,  64-68; 

of  Peyote  religion,  42-43;  of  phratries,  48;  of 

Te'pape,    72-73;    of    Thunder    cult,    73;    of 

Wa'bano  cult,  71;  of  Witches'  society,  69-71, 

341 
Rituals,  of  cults,  given  in  dreams,  34,  54;  in 

war-bundles,  3tO 
River    bounding  Land  of  spirits,  44-45;  rivers, 

supernatural  denizens  of,  32 
River  Mouth  people,  a  band  group,  381 
Roach,    of    dyed    deer's    hair,    109,    111-113; 

spreader  for,  112-113 
Reaching  of  hair,  130,  335 
Road,  of  dead,  44-45;  of  Panther,  263-264 
Roasting,  of  fish,  204;  of  meats,  193-195 
Robes,  portraits  painted  on,  340.     See  Dress 
Rocks,  supernatural  denizens  of,  32 
Rock-shelters,  ancient  use  of,  107-108 
Roe,  cooking  of,  205-206 
Rolling  hoops  game,  58 

Roof  of  summer  house,  86-88.     See  Covering 
Roof-mats  of  winter  lodge,  89-90.     See  Caltail 

mats 
Roots,  as  medicines,  38,  62,  66;  edible,  162;  in 

tattooing  outfit,  134-135;  in  war-bundles,  311- 

312;  solution  of,  225 
Rope,  bridles,  213;  of  cedar-bark  to  carry  fire, 

303 
Rosettes  adorning  fillets,  110 


455 


AND    MONOGRAPHS 


456 

MENOMINI  CULTURE 

Round,  stone:  in  slungshot,  317-318;  in  war- 

bundle,  311;  wooden  bowls,  286,  288,  309 

Rubbing  tools,  226-227 

Ruffles,  on  men's  garments,  114;  on  women's 

waists,  126 

Runners  sent  to  declare  war,  60-61 

Rush  mat,  corn-kernels  dried  on,  160;  smoke- 

hole  covered  with,  90 

Rutgers  College,  monitor  pipe  in  collection  of, 

262 

Sacks,  maple-syrup  strained  through,  170;  pota- 
toes stored  in,  153;  rice  stored  in,  147,  151. 

See  Storage-bags 

Sacred  bundles,  of  So'man  Jim,  97-98;  purchase 

of,   67-68;   quillwork   in,   274;   supernatural 

being  carrying,  31-32.     See  Hunting-bundles, 

Medicine-bundles,  War-bundles 

Sacred  objects  preserved  in  bags,  231 

Sacrifices,  at  lacrosse,  56;  by  witches,  69-70, 

333-334;  human,  384;  in  sugar-making,  171; 

of  tobacco,  108,  334,  359-360;  of  tobacco  to 

buffalo,  74;  of  tobacco  to  earth,  35,  66;  of 

tobacco  to  wolf,  178;  to  dead,  79-81,  261;  to 

supernatural  powers,  32-35;  to  Thunderbirds, 

144;  to  Underneath  gods,  144,  149;  to  Wa'- 

bano,  331;  to  war-bundles,  60,  61,  313.    See 

Offerings 

Sacrificial  dishes,  260-261,  336,  359-360 

Saddle,  see  Pack-saddle 

Saddle-bags,  yarn  bags  as,  213 

Saddle-leather,  ammunition-bags  of,  329 

St  Charles,  Mich.,  Ojibwa  Indians  near,  232 

Salem  witches,  333-334 

Salt  licks  in  hunting  deer,  185 

INDIAN    NOTES 

INDEX 


Sandstone  falls,  Wis.,  effigy  mound  near,  373-374 

Santee,  Menomini  friendly  with,  381.  See 
Dakota 

Sap,  see  Maple-sugar 

Saplings,  see  Pole 

Sap-spout,  167,  172,  295 

Sashes  of  woven  yarn,  120, 124;  braiding  of,  238; 
used  as  turbans,  109,  111 

Saskatchewan,  Canada,  Cree  camp  in,  263 

Satterlee,  John  V.,  acknowledgment  to,  20,  26, 
370,  382;  artifacts  found  by,  384;  birthplace 
of,  386;  pipe- tomahawk  bought  by,  364; 
Thunderbird  garters  of,  259;  village  named  for, 
390 

Sauk  and  Fox,  appliqued  breech-cloths  of,  273; 
buffalo-hide  trunks  of,  296;  carved  ladles  of, 
292;  clothing  of,  133,  141;  customs  of,  27-28; 
decorative  designs  of,  258,  264;  green  dye  of, 
344;  hair-binder  of,  141;  mat  of,  242;  Meno- 
mini related  to,  24,  372-373;  shields  of,  319; 
war-bundles  among,  313;  warfare  against,  59- 
60,  316;  weaving  of,  234;  Sauk,  battle  of,  with 
French,  388 

Saulteaux,  Northern,  arrows  of,  326;  cooking  of, 
194;  data  gathered  among,  20.  See  Ojibwa 

Sca/olds,  for  building,  103;  for  drying,  108,  153, 
204-205;  for  hunting,  185;  for  parching  rice, 
150;  kettles  suspended  from,  168-169 

Scalding  of  reeds,  239 

Scales  of  horned  snake  in  love  charm,  335 

Scallops  design,  235 

Scalping,  name  changed  as  reward  for,  63 

Scalp-lock,  130-131;  roach  attached  to,  112-113 

Scalps,  ceremony  of,  62-64;  in  war-bundle,  311 

Scapula,  bear's,  spoon  of,  292 


457 


AND    MONOGRAPHS 


458 


MENOMINI    CULTURE 


Scarfs  of  woven  bead  work,  119 

Scarlet-dyed  deer-hair  tufts,  355 

Schumacher,   J.  P.,  acknowledgment   to,   370; 

artifacts  found  by,  280,  375,  383,  385;  on 

early  Menomini  sites,  83 
Scraper  of  deer-jaw,  161;  scrapers:  shell,  378; 

stone,  375,  377,  385;  used  in  tanning,  226-227 
Sculpture,  330-332.    See  Carving 
Sedge-grass,  lodges  covered  with,  86,  107 
Seeds  in  rattles,  351-352 
Seers,  see  Prophets 
Sekalcoke'mau,  patron  of  wild  rice,  143;  sacrifice 

to,  144 
Semi-globular  lodge,  construction  of,  88-93,  103; 

covering  of,  244-246;  distribution  of,  85-86; 

durability  of,  104 
Scminole,  data  gathered  among,  20 
Seneca,  data  gathered  among,  20;  treatment  of 

flint  by,  323 

Separation  by  mutual  consent,  55 
September,  wild  «ce  harvested  in,  143,  151 
Serrated  stone  arrowpoints,  375 
Servants,  of  supernatural  beings,  30-31;  souls  of 

slain  enemies  as,  44,  80 

Sewa'pimenuk,  native  term  for  succotash,  160 
Sewing,  awls  used  in,  251,  304-305;  of  applique, 

268;  of  baskets,  294;  of  bead  work,  254-255; 

of  canoe,  219-221;  of  cattail  mats,  245-246, 

307;  of  mats,  241,  251;  on  leggings,  115.    See 

Needles,  Thread 
Seymour,  E.  A.,  effigy  mound  near  residence  of, 

373-374 

Shagbark  hickory,  bows  made  of,~321 
Shag  poke  gens,  48 


INDIAN   NOTES 


INDEX 


Shaman,  children  named  by,  53;  drums  of,  349- 
351;  friendship  with,  26;  of  the  Mita'win,  69; 
of  the  Wa'bano,  71;  statue  belonging  to,  331. 
See  Medicine-man 

Shawano  county,  Wis.,  mounds  in,  373 

Shawl  worn  by  women,  124 

Shaumee,  leggings  of,  115;  puppets  of,  333;  Shaw- 
ano  dance  derived  from,  75 

Sheaths,  see  Knife-sheaths 

Shell-heap  at  Shinnecock  Hills,  262 

Shelling  oi  corn,  159-161 

Shellpits,  tortoise-shell  bowls  in,  288 

Shells,  as  medicines,  66;  as  spoons,  292-293; 
necklaces  of,  126-127,  140;  uses  of,  288,376- 
377.  See  Clam-shells,  Musselshells,  Tortoise- 
shell 

Shelves,  built  into  lodges,  91-92 

S/r/e«s,useof,62,319 

Shinnecock  Hills,  L.  I.,  pottery  from,  262 

Shinny,  game  of  women,  56,  58;  stick  and  ball 
for,  338,  367 

Shiocton,  Wis.,  native  name  for  village-site  at, 
388 

Shi'pikau,  Anloine,  acknowledgment  to,  20 

Ships,  carved  design,  338 

Skirts  114,  229 

Shooting,  of  fish,  204;  with  medicine-bags,  39, 
67,81,390 

Shot  placed  in  drum,  351 

Shoulder-pouches,  see  Bandoleer-bags 

Shut-eye  dance  of  Ma"nabus,  380 

Sickness,  aid  of  buffalo  in  curing,  74;  banished 
by  mask,  211;  caused  by  witchcraft,  69-70, 
72;  cured:  by  Dreamers,  41;  by  games, 
56;  by  Je"sako,  71-72;  by  Wa'bano, 


459 


AND    MONOGRAPHS 


460 


MENOMINI CULTURE 


351;  medicines  for,  65-67,  311-312;  rattle- 
snake charm  against,  128;  tattooing  as  cure 
for,  133-135.  See  Medicines 

Sign  language,  58-59,  181;  signs  of  trail,  20.9 

Silk,  thread,  decorative  use  of,  121;  women's 
waists  of,  124,  126.  See  Applique-work, 
Ribbons 

Silver,  bracelets  of,  128;  coins,  drum  decorated 
with,  348;  ornaments  of,  280-281;  pipestems 
inlaid  with,  363,  365.  See  German  silver 

Silversmiths,  tools  used  by,  281-282 

Sin,  wandering  in  expiation  of,  31-32.  See 
Punishment 

Sinew,  arrowpoints  bound  with,  323;  as  thread, 
179,  252,  304;  bows'wrapped  with,  320;  bow- 
strings of,  329;  feathers  attached  with,  325 

Sinkers,  notched,  201-202 

Siouan  tribes,  affiliation  of  Menomini  mythology 
with,  76;  charms  among,  127;  effect  of  war 
with  Germany  on,  27;  Menomini  friendly 
with,  360-361.  381;  practical  character  of,  25; 
textile  arts  of,  230;  Eastern:  carved  ladles  of, 
292;  deer  design  among,  264;  pipe-making  of, 
361-362;  Southern:  arbors  among,  99;  calu- 
met of,  75;  decorative  designs  of,  258;  demo- 
nology  of,  31;  Dreamers'  societies  of,  41; 
embroidery  of,  267;  floral  designs  of,  277; 
games  of,  58;  ornamental  art  of,  330-331; 
semi-globular  lodges  of,  86;  string  bags  of, 
231;  Thunderbird  concept  of,  262;  war-bun- 
dles among,  313;  Wahpeton:  beaded  bags  of, 
330 

Sister,  warrior's  scalps  received  by,  63-64.  See 
Sky-sisters 

Sizing,  of  bows,  321;  of  pottery,  283 


INDIAN   NOTES 


INDEX 


Skeleton,  living,  31 

Skewers,  food  placed  on,  60 

Skins,  couch  covered  with,  98;  in  war-bundles, 

311-312;  medicine-bags  of,  39;  paintings  on, 

330,  340;  removal  of,  224-225;  storage-sack 

of,  151;  tobacco-pouches  of,  120,  366.    See 

skins  of  various  animals 
Skirts,  124,  141 
Skull  of  bear  hung  in  woods,  75,  177;  skulls: 

flying,  32;  living,  77 
Skunk-root,  a  plant,  134 
Skunk-skin,  tobacco  pouches  of,  366 
Sky  color,  133.    See  Blue 
Sky-country,  see  Empyrean 
Sky-sisters,  30;  protective  emblems  of,  268-269; 

shinny  belonging  to,  56 
Sledges,  212 

Sleep  caused  by  elf,  32 
Sleigh-bells,  on  dance-bustle,  121;  on  drum,  347- 

348 
Slippery-elm  bark,  calking  with,  168;  fiber,  bags 

woven  from,  232,  309 
Slungshot  type  of  warclub,  317-318 
Smith,  H.  I.,  acknowledgment  to,  234 
Smoked  fish,  102,  204-205 
Smoke-hole,  90,  95,  98,  156,  168-169,  247 
Smoking,  of  hides,  228;  of  sacrificial  tobacco,  35, 

144-145 
Snakes,  charms  against,  67;  design,  264-265; 

magic  of,  179,  312;  skins  in  war-bundle,  62, 

311.     See  Horned  hairy  snakes,  Rattlesnake 
Snapping  tortoise  attached  to  drum,  351 
Snapping  turtle,  ceremonial  eating  of,  179-180. 

See  Turtle 
Snapping  turtle  gens,  47 


461 


AND    MONOGRAPHS 


462 


MENOMINI CULTURE 


Snares,  for  fish,  201-202;  for  game,  173,  183- 

185, 190-191.     See  Traps 
Snow  caused  by  Mita'o,  156 
Snowshoe,  needles  for,  307, 309;  types  of,  211-212 
Snow-snake  game,  58,  368 
Social  Life  and  Ceremonial  Bundles  of  the  Me- 

nomini  Indians,  A.  Skinner,  author,  215,  340 
Society  of  Dancing  Men,  347.    See  Dreamers 
Socketed  copper  arrowpoints,  375 
Softening,  of  birch-bark,  217-218,  221 ;  of  copper, 

279-280;  of  flint,  323;  of  hide,  225,  226;  of 

quills,  266,  275 
So'man  Jim,  acknowledgment  to,  20;  arrows  of, 

325;  bark  lodge  of,  96-98 

Song,  accompanying  rice  threshing,  148;  incan- 
tation by,  333-335;  of  beaver,   174;  songs: 

accompanying  medicines,  66;  at  funeral,  78; 

in  bundle-ceremonies,  61,  355;  in  courting, 

357;  in  war-bundles,  310,  312;  mating,  199; 

of  Mita'win,  65;  on  opening  war-bundle,  61; 

to  stupefy  enemy,  62 
Son-in-law,  duties  of,  181 
Sorcerers,  charms  against,  67;  compact  of,  with 

evil,  33-34;  enchanted  arrows  of,  69-70,  72; 

serpent   design   on    bags   of,    262-263.     See 

Witchcraft,  Witches,  Wizards 
Soul,  dual,  43;  immortality  of,  44,  81;  return  of, 

to  body,  72;  return  of,  to  earth,  45-46,  75, 81 ; 

souls  of  enemies,  servants,  44,  80.    See  Ghost, 

Spirits 
Soups,  195;  corn  for,  160,  162;  roe,  206;  stock 

for,  228 
South,  deer  facing,   178;  four  sisters  of,  268; 

winter  lodge  facing,  89 


INDIAN    NOTES 


INDEX 


South  Branch  settlement,  Wis.,  native  name  for, 
389 

Southeastern  region,  esthetic  designs  of,  276-277 

Spear-heads,  copper,  280;  stone,  187,  384 

Spears,  fishing  with,  199-201;  hunting  with,  187;. 
of  Thunderbirds,  135 

Speech,  backward,  71;  dog  capable  of,  179;  of 
chief  at  rice  harvest,  144,  149 

Spider  or  Coyote,  concept  of,  37 

Spider-web  design,  265 

Spiral  twined  weaving,  238 

Spirits  coaxing  of  children  by,  52-53;  com- 
munion with,  71;  land  of,  44-45.  See  Ghost, 
Soul 

Spits,  roasting  on,  193-195,  204 

Splint  baskets,  96,  293-294 

Spoons,  bone,  309;  earthenware,  285;  mussel- 
shells  as,  378;  shell,  292-293;  wooden,  215, 
286,  289-292,  336 

Spotted  Fawn  Medicine,  175-176 

Spout,  see  Sap-spout 

Spreader  for  roach,  112,  113 

Spring,  hunting  in,  183-185,  189;  sacrifice  to 
war-bundles  in,  60;  sugar  made  in,  165;  wi'kop 
prime  in,  248 

Springs,  inhabited  by  bears,  177-178 

Spruce-boughs,  lodge  of,  107 

Spruce-root,  baskets  sewed  with,  294 

Squashes,  garden  of,  98;  native  terms  for,  153, 
163 

Squirrel,  surrender  of,  182;  squirrels:  precautions 
against,  159,  240;  roasting  of,  195 

Squirrelskins,  mortars  made  from,  137 

Stake,  sorcerer's,  341-342 

Stallion,  head  of,  carved,  356-357 


463 


AND    MONOGRAPHS 


464 


MENOMINI CULTURE 


Star  design,  258,  266;  stars,  molds  shaped  like, 
171 

Starvation  prevented  by  hunting-bundles,  175- 
176.  See  Fasting 

Staten  Island,  N.  Y.,  Thunderbird  design  from, 
262 

Statue  of  Wa'bano,  97-98,  331-332,  338 

Steel,  arrowpoints,  325;  knife-blades,  316 

Stemmed  arrowpoints,  327,  375 

Stencils,  birch-bark,  273 

Stepped  diamonds  and  triangles,  269-271 

Stews,  195 

Stick,  placed  at  grave,  80;  shinny,  367;  sticks 
across  ends  of  house-mats,  246;  for  harvesting 
rice,  146;  for  sugar-making,  169;  lacrosse,  338, 
367;  tapping  of,  in  songs,  355.  See  Grave- 
posts,  Pole 

Stiles,  Wis.,  native  name  for  village-site  at,  384 

Still-hunting,  185,  189 

Stockbridges,  basketry  of,  293 

Stone,  arrowpoints,  322-325,  327;  axes,  312, 318- 
319;  blades,  127;  celts,  202-203,  314.  318  319; 
dishes,  336,  359-360;  hoes,  157;  implements, 
139,  280;  kettles,  284-285;  kettles  scoured 
with,  172;  metates,  304;  mortars,  285;  objects 
on  sites,  375-378,  383-385;  pestles,  303;  pipes, 
358,  360-362;  round,  311,  317-318;  sculpture 
in,  331;  sinkers,  201-202;  spear-heads,  187, 
384;  stones:  as  medicines,  66;  as  supports  for 
kettles,  101;  used  in  baking  corn,  161 

Storage,  baskets  for,  294-295;  cases  for,  205;  in 
lodges,  91-92;  of  cattail  mats,  105;  of  corn, 
159-160,  162;  of  fish,  205;  of  grease,  301. 
See  Caches,  Mococks 


INDIAN    NOTES 


INDEX 


Storage-bags,  152,  159,    162;   weaving  of,  231- 

236.     See  Sacks 
Storm  caused  by  Mita'o,  156;  storms  caused  by 

wasting  rice,  147.    See  Weather 
Streamers,  deerskin  thongs  as,  115;  of  fur,  110, 

136;   of  quillwork,    122-123.     See  Danglers, 

Pendants,  Strips 
String,  bags,  159,  231-238;  garters,  125;  making 

of,  249-251;  materials  for,  166,  201,  231-232, 

248-249;  used  in  roasting  game,  193—194.     See 

Bassii'ood-bark,  Wata'p,  Wi'kop 
Stripping  of  bark,  216-217 
Strips,  beadwork,  114,  254;  cedar-bark,  in  weav- 
ing, 236,  242,  247-248;  decorative,  of  wood, 

121;  for  basketry,  294;  of  fur,  115,  348,  356, 

363,  365;  of  quillwork,  275.     See  Danglers, 

Pendants,  Streamers 
Sturgeon,  preparation  of,  204-205;  spearing  of, 

200;  superstition  concerning,  180;  tribal  myth 

of,  199-200,  387 
Sturgeon  Bay,  Wis.,  native  name  for  village-site 

at,  386;  village-site  at,  380 
Sturgeon  Bay  people,  a  band  group,  380 
Stiirgeon  falls,  Wis.,  native  name  for,  387 
Stiamicos,  see  Big  Suamico,  Little  Suamico 
Sugar,  see  Maple-sugar 
Sugar  bushes,  165,  172 
Sumac,  leaves  as  tobacco  substitute,  358-359; 

roots,  yellow  dye  from,  344 
Slimmer  lodge  of  bark,  85,  107;  construction  of, 

93-99;  distribution  of,  86-87;  durability  of, 

104-105 

Summer  sites,  tribal,  84 
Sun,  deerskin  offered  to,  75;  inhabiting  highest 

tier  of  empyrean,  29-30;  power  of  Wa'bano 


465 


466 

MENOMINI  CULTURE 

derived  from,  71;  warriors'  garments  adorned 

with,  113.     See  Great  Spirit 

Superstitions,  concerning  tie-strings,   118;  con- 

nected with  journeys,  209-211;  hunting,  173- 

182,  194.    See  Legend,  Myths 

Suring,  Wis.,  native  name  for  village-site  at,  385 

Swallows,  inhabiting  empyrean,  30;  skins  of,  in 

war-bundles,  62,  312 

Swamp-ash  bark,  storage  cases  of,  205 

Swamps,  supernatural  denizens  of,  32 

Swan,  see  White  Swan 

Sweet-grass  baskets,  296 

Symbolism,  of  colors,  132-133,  268-269,  317,  346, 

348;  of  designs,  128,  257,  259-265,  268;  of 

tufts  decorating  drum,  366;  signifying  death, 

80,  341 

Syrup  used  in  cooking,  152-153.     See  Maple- 

syrup 

Syrup-stirrer,  169-170,  173 

Taboo,  against  women,  52,  54,  93,  145,  314;  con- 

nected with  mourning,  82,   145;  imposed  in 

dreams,  54;  in  cooking,  194;  of  mother-in-law, 

56 

Tail,  of  Great  White  Bear,  30-31;  of  Under- 

ground Panther,  263-264;  tails:  adding  value 

to  pelts,  229;  as  hair  brushes,  139;  as  orna- 

ments, 110,  137;  drum  decorated  with,  351 

Tally  notches  on  bow,  321 

Tambourine  drum,  349-351 

Tanning,  224-229 

Tassels,  on  drum,  347;  on  leggings,  115;  quill- 

work,  312 

Tattooing,  133-135 

Ta'wZhigun  or  drum  of  Dreamers,  347-349 

Tcika'pis  or  Trickster,  37.     See  Trickster 

INDIAN    NOTES 

INDEX 


Tcipinini  or  physicians  of  Na'xpatao,  73 

'Tci  wa'pus  or  Great  Hare,  37.     See  Ma''nabus 

Tempering  of  clay,  282 

Te'pape,  cult  of,  72-73 

Thanksgiving  at  rice  harvest,  149 

Thimbles  decorating  cradle,  215 

Thongs,  deerskin,  115,  213-214,  226-227,  252, 
317,  329,  330,  354;  making  of,  251 

Thread,  silk,  121;  sinew  as,  179,  252, 304;  spruce- 
root  as,  294;  twine  as,  249;  wata'p  as,  218- 
220,  222 

Three-ply  twined  weaving,  234 

Threshing  of  rice,  147-148,  151 

Throwing  sticks  game,  58 

Thunder,  anthropomorphic  representation  of, 
312,343 

Thunderbird  gens,  48-51,  388 

Thunderbirds,  ancestors  of  Menomini,  46-47, 
387,  388;  as  dream  guardians,  56,  259;  birds 
representatives  of,  30,  314;  carvings  repre- 
senting, 312,  337,  343,  354,  368;  cult  of,  34, 
73;  designs  of,  woven,  241,  258-259,  261-264; 
emblems  of,  311,  316;  gods  of  war,  30,  314; 
lacrosse  belonging  to,  56;  patrons  of  tattooing, 
133-135;  sacrifice  to,  144;  war-bundles  gifts 
of,  60,  310;  warfare  of,  against  evil,  33;  whis- 
tles for  calling,  311, 356 

Thunderbolts,  pebbles  regarded  as,  317-318 

Thunderers,  see  Thunderbirds 

Thunder  lake,  deer  drive  at,  183 

Thunder  society,  dream  revelation  of,  34,  73 

Thunder-storm,  drum  cracked  during,  73 

Tie-strings,  superstition  concerning,  118 

Tinder,  cedar-bark  as,  301-303 

Tipis  of  Plains  tribes,  99 


467 


AND    MONOGRAPHS 


468 


MENOMINI   CULTURE 


Titles,  of  animals,  47,  179-180;  of  deities,  35,  38, 

66,  144,  149;  of  human  beings,  39,  49-50,  164; 

of  magic,  67,  174,  175,  335,  355;  of  plants,  144, 

157;  significance  of,  in  phratries,  48 
Tlinkit,  use  of  floral  designs  by,  277 
Toads,  mating  songs  of,  199 
Tobacco,  as  declaration  of  war,  60;  bags  for,  120, 

365-367;   dance   in   honor   of,    75;   given   to 

corpse,  79;  in  charms,  333;  origin  of,  357-359; 

pipes  for,  360-365;  placed  in  water-drum,  345; 

sacrificed,  34-35,  66,  74,  79,  108,  144,  149, 

178,  334;  sacrificial  dishes  for,  336,  359-360; 

tortoise-shell  bowls  for,  288 
Toboggans,  212 
Toilet-sets,  136-139 
Tomahawk,  see  Trade  axe 
Tools,  of  silversmiths,  281-282;  of  wood-workers, 

287-288;  stone,  139.     See  Implements 
Tortolsee,  carved,  368;  native  names  for,  207 
Tortoise-shell  bowls,  288-289 
Totem   animal,  carved,  139,  308;  on  bag,   264; 

on  grave-post,  80,  341.     See  Gentes 
Tollcnville,  N.  Y.,  Thunderbird  design  from,  262 
Toys,  215,  326.     See  Games 
Trade  axe,  318 
Trails,  blazing  of,  58,  209 
Transplanting  of  wild  rice,  143 
Trappings  of  horse,  212-213 
Traps,    game    taken    in,    173,    187-188.    See 

Snares 

Travel,  means  of,  211-223;  perils  of,  209-211 
Travelers,  corn  preparation  for,  158;  followed  by 

lynx,  191;  molested  by  supernatural  beings,  32 
Travoix,  212 
Trays  for  winnowing,  148,  159 


INDIAN    NOTES 


INDEX 

469 

Trial  of  murder,  52 

Triangle  designs,  269 

Triangular  arrow-points,  327,  375 

Trickster,  cycle  of,  37,  77 

Tridents  for  fishing,  200-201 

Trinkets,  boxes  for  holding,  274 

Tripod,  kettle  suspended  on,  92 

Trout,  smoked,  204 

True  stories,  tribal,  78 

Trunks,  buffalo-hide,  296-298 

Tube,  as  rattle,    134;  for  roach  spreader,  113; 

Je'  sako  cure  effected  by,  72,  351 

Tufts,  as  decoration,  111;  of  down,  121,  366;  of 

dyed  deer's  hair,  320,  355 

Turbans,  sashes  worn  as,  109,  111,  120,  238 

Turkey,  tufts  of,  as  roach,  111;  turkeys,  witches 

transformed  into,  69 

Turkey-beard,  an  evil  charm,  341 

Turkey-feathers,  arrows  feathered  with,  325 

Turtle,  arrowpoints  made  from  claws  of,  322: 

eating  of,  179-180;  etched  oh  grave-post,  341; 

mediumship  of,  71;  woven  on  bag,  264;  turtles: 

dice  in  form  of,  337;  incised  on  comb-case,  139; 

molds  shaped  like,  171.     See  Tortoises 

Tweezer-bags  in  toilet  set,  138 

Tweezers  for  eradicating  hair,  130-131,  136 

Twilled  weaving,  236,  242,  248,  293 

Twined  weaving,  232-234 

Two-holed  gorgets,  375 

Ukema'was,  or  luck-charm,  67,  335 

Unami,  see  Delawares 

Uncle,  duties  of,  to  partizan,  61;  of  corn  myth, 

154-156 

AND    MONOGRAPHS 

470 

MENOMINI    CULTURE 

Uncleanness,  during  mourning,  81-82;  of  death, 

145;  of  menses,  52,  54,  93,  145,  314;  of  partu- 

rition, 52 

Uncles  and  aunts,  title  of  mankind,  39,  164,  357 

Underground  Panther,   see  Great   Underground 

Panther 

Underhill,  Wis.,  native  name  for  village-site  at, 

385 

Underneath  gods,  29-33,  177;  kettles  gift  of,  285- 

286;  placation  of,  32-33,  144,  149,  167;  wild 

rice  gift  of,  142-145.     See  Malevolent  powers 

United  Stales  National  Museum,  wallets  in,  232, 

234 

Universe,  concept  of,  29-46 

Urine  of  Ma/'nabus,  165 

Vat  used  in  sugar-making,  168-169,  173 

Vegetables,  native  names  for,  152-153,  163-164 

Vegetal,  colors,  344;  dyes,  248;  foods,  142-173. 

See  Dyes,  Fiber,  Herbs 

Venetian  beads,  embroidery  in,  266 

Venison,  native  terms  for,  197-198;  preparation 

of,  193-194,  309 

Venom,  arrowpoints  smeared  with,  327 

Vermilion,  in  cosmetic  holder,  136;  in  love  charm. 

335;  on  grave-post,  80,  260,  341.    See  Red 

Vertical  weaving,  243 

Vessel,  see  Pottery 

Victory  dance,  63,  74 

Village  people,  a  band  name,  379-380 

Village-sites,  ancient,  83-84,  101,  105-106,  280, 

326-327,  362,  370-375,  379-382,  386;  native 

names  of,  383-390 

Virginia,  Algonkians  of,  314;  weaving  in,  231 

Visions,  see  Dreams 

INDIAN    NOTES 

INDEX 

471 

Vocabulary,  for  birds  and  mammals,  196-198; 

for  clothing,  140-141;  for  fishing,  207-208;  for 

houses,  107-108;  for  prehistoric  implements, 

378;  for  string,  251;  for  sugar-making,   172- 

173;  for  tanning,  229;  for  vegetal  foods,  152- 

153,  163-164;  household,  309-310.  See  Names 

Vomiting  of  arrow,  72 

Wa'bano  or  Morning  Star,  cult  of,  71,  96,  97; 

drum  of,  349-351;  prophets  of,  33;  statue  of, 

97-98,  331-332,  338 

Wahpelon,  see  Siouan  tribes 

Waists,  125-126,  141 

Wakajona'pe,  native  name  of  Chief  Wa'kitcon. 

See  Wa  kitcon,  Chief 

Wake,  duration  of,  78 

Wa'kitcon,  Chief,  village  of,  388-389 

Wallet  as  war-bundle  wrapper,  313.     See  Bags, 

Pouches 

Walnut,  spoons  of,  289 

Wampum,  belt  as  reward,  62;  imitation,  neck- 

laces of,  126-127;  string  as  declaration  of  war, 

60 

Wd'nawat,  native  name  for  John  Wa'pus.     See 

Wa'pus,  John 

Wand,  carried  at  Dream  dance,  122;  for  distance 

hurling,  368 

Wandering  Jew,  supernatural  being  like,  31-32 

Wa'niskum,  acknowledgment  to,  20;  warclub  of, 

315-316 

Wa'pan  or  dawn,  derivation  of  Ma/'nabus  from, 

36-38,  77 

Wa'pus,  Dave,  acknowledgment  to,  20 

Wa'pus,  John,  resident  on  Little  river,  384 

Wa'pus  or  hare,  derivation  of  Ma"nabus  from, 

36-38 

AND    MONOGRAPHS 

472 


MENOMINI CULTURE 


H'ar,  customs  of,  59-64;  gods  of,  30,  97,  311,  314; 
lacrosse  regarded  as  mimic,  56;  of  1812,  192; 
power  of  declaring,  51 ;  special  arrows  for,  322, 
323,  325;  special  garments  for,  113;  stories  of, 
78;  with  Germany,  elect  of,  27.  See  Thunder- 
birds,  Warriors 

War-bundles,  310-314;  carving  in,  343;  cere- 
monials of,  61,  313-314;  dance  of,  74;  enemies' 
scalps  in,  63-64,  311;  given  in  dreams,  33-34; 
purchase  of,  97;  Rain  dance  given  to,  75;  stone 
axe  attached  to,  318;  used  in  hunting,  176; 
warclubs  attached  to,  317;  warfare  aided  by, 
60-62,  319;  war  power  vested  in  owners  of, 
51-52;  whistles  in,  356;  wrappings  for,  229, 
241,  311,  313,  340 

Warclubs,  62,  314-319;  attached  to  war-bundles, 
311;  carved  design  of,  338;  miniature,  62,  310, 
312,  316;  of  sleep-causing  elf,  32 

War-dance  on  opening  war-bundle,  61 

War  eagles,  see  Golden  eagles 

War-paint  in  war-bundles,  312 

War-pipes,  363-364 

Warren,  W.  W.,  on  arrows  for  large  game,  326 

Warriors,  cannibalism  of,  191-192;  charms  given 
to,  62,  312;  coiffure  of,  130,  335;  corn  prepara- 
tion for,  158;  jinglers  of,  355;  ornamental 
fillets  of,  110-111;  pigments  for,  136,  312; 
rites-of,  44,  63-64,  75,  80;  wild  rice  policed  by, 
52 

Washing,  of  blood  from  hands,  63-64;  of  hides, 
226-227;  of  rice,  149;  of  soul,  45;  of  sugar 
kettles,  172 

Wa'sikn'oniil,  acknowledgment  to,  20 

Waste,  penalties  for,  147,  167,  171-172,  176, 178 

Wala'kwuna,  war-bundles  given  through,  60 


INDIAN    NOTES 


INDEX 


Wata'p  or  pine-root,  thread  of,  218-220,  222 

Watch-chain  design,  266 

Water,  bones  of  bear  placed  in,  177;  determining 

location  of  villages,   106;  manitous  of,   147; 

wild  rice  springing  from,  143 
Water-drum,  345-347 
Waterfalls,  supernatural  denizens  of,  32 
Waukechon,  Wis.,  village-site  near,  389 
Wave,  wolf  assisted  by,  46 
Wax  or  maple  wax,  171, 172 
Ways  of  the  Great  Dawn,  40.     See  Mitd'win 
Weapons,  310-330;  kept  from  women  in  menses, 

93;  miniature,  215;  significance  of,  in  graves, 

44,  80;  vermilion  designs  on,  260 
Weasel,  supernatural  power  of,  174,  312 
Weasel-skins  in  war-bundle,  311;  medicine-bags 

of,  274 
Weather,  supernatural  control  of,  50,  118,  145, 

147,  156,  167 
Weaving:  bags,  159,  213,  231-238,  259-266,  313, 

366-367;  baskets,  293-294;  beadwork,   118- 

120,  122,  125,  126,  136,  138,  252-266,  348; 

designs,  279,  330-331;  heddles  for,  257-258, 

310,  338;  mats,  238-248;  quillwork,  123,  125, 

275;  variety  in,  230;  yarn  sashes,  109,  111, 

124,238;  yarn  tobacco-pouches,  120,  366-367 
West,  realm  of  Na'xpatao  in,  46,  81;  symbolic 

color  for,  268-269 
West  Branch  settlement,  Wis.,  native  name  for, 

389 
Western  tribes,  use  of  floral  designs  by,  277; 

weaving  of,  234 

West,  G.  A.,  on  prehistoric  pipes,  364 
Whirlwind  design  on  dance-bustle,  121 
Whistles,  reed,  311,  355-356 


473 


AND    MONOGRAPHS 


474 


White,  dice,  368;  dye,  344;  flint,  arrowpoints  of, 
322;  quartz,  arrowpoints  of,  322,  327;  sym- 
bolism of,  269;  wrappers  of  war-bundles,  311 

White  corn,  157 

While  Deer  inhabiting  underworld,  31 

Whitefish,  catching  of,  202 

Whitefish,  Teko,  silversmith,  282 

White,  John,  warclubs  described  by,  314 

White  oak,  bows  made  of,  321 

While  raccoon,  dog  so  called,  179 

White  Rapids,  Wis.,  native  name  for  village-site 
at,  386 

Whiles,  accounts  by,  of  Menomini,  28-29;  battle 
of,  with  Indians,  41;  pipe-forms  derived  from, 
364-365.  See  Europe 

While  Swan  inhabiting  empyrean,  30 

Whilewood  log,  water-drum  of,  345 

Whooping  at  victory  dance,  63 

Wicker-work  weaving,  293 

Wife,  status  of,  54-56 

Wigwam,  see  Semi-globular  lodge 

Wi'kop,  cord  of,  227-228,  247-249.  See  Bass- 
wood-bark 

Wildcat,  hunting  of,  185,  191;  native  name  for, 
196 

Wild  Jim  Crow,  see  So'man  Jim 

Wild  potatoes,  edible,   152-153 

Wild  rice,  371;  caches  for,  101-102,  384;  cooking 
of,  149,  151-153,  157,  205;  feast  of,  144,  148; 
harvesting  of,  52,  143-152;  storage  of,  147, 
150-152,  231;  threshing  of,  147-151;  tradi- 
tions of,  142-143 

Wild  Rice  Men,  see  Ma"nomaneo  Ina'niwAg 

Willow,  basketry,  294-295;  hoop,  345;  wands, 
venison  dried  on,  193 


INDIAN    NOTES 


INDEX 


Wind,  deer's  fur  changed  by,  178 

Winged  bannerstones,  375 

Wings,  designs  from,  271-272 

Winnebago,  carved  ladles  of,  292;  clothing  of, 
133;  customs  of,  27-28;  data  gathered  among, 
20;  decorative  designs  of,  256,  258,  264,  273; 
effect  of  war  with  Germany  on,  27;  hair-binder 
of,  141;  leggings  of,  115;  Menomini  related  to, 
372-373;  Peyote  religion  among,  24,  42;  semi- 
globular  lodges  of,  86;  waist  of,  126;  warclubs 
of,  318;  weaving  of,  234;  Woman's  dance  of, 
75,  349;  woven  bandoleers  of,  119 

Winneconne,  Wis.,  native  name  for  lake  near, 
388;  native  name  for  site  at,  388;  village-sites 
near,  381 

Winnounng  of  corn,  159;  of  rice,  148-151 

Winter,  prolongation  of,  118;  sites  of  Menomini, 
84 

Winter  lodge,  see  Semi-globular  lodge 

Wi'sdnokut,  acknowledgment  to,  20;  residence 
of,  389;  statue  belonging  to,  332 

Wisconsin,  catlinite  from,  361;  copper  imple- 
ments in,  280;  derivation  of  name,  381;  effigy 
mounds  in,  264;  Menomini  reservation  in,  96, 
128;  Menomini  sites  in,  83,  370-375,  382-390; 
prehistoric  pipes  of,  362;  shells  of,  376-378 

Wisconsin  Archeological  Society,  382;  Menomini 
sites  described  in,  83 

Wisconsin  Archeologist,  article  on  place-names 
in,  383 

Wisconsin  River  people,  a  band  group,  381 

Witch-bundle  ceremonies,  341 

Witchcraft,  disease  caused  by,  72;  human  sacrifice 
in,  384;  powers  of,  69-71,  333-334,  336,  341; 
stories  of,  78 


AND    MONOGRAPHS 


476 


ME NO MINI   CULTURE 


Witches,  formulae  against,  175;  medicines  of,  67; 
rattlesnake  charm  against,  128;  society  of, 
69-71.  See  Sorcerers 

Wid'skasil,  Mrs,  acknowledgment  to,  20 

Wizards,  hunting-charms  of,  176;  tales  about, 
77.  See  Sorcerers 

Wolf,  assisted  by  wave,  46;  wolves:  deer  sub- 
ject to,  174-176,  178;  luring  of,  185;  mal- 
treaters  of,  punished,  45 

Wolf  or  Na'*patao,  birth  of,  35-36.  See 
Na'xpatiio 

Wolf  river,  native  names  for,  388-389;  paint  on. 
137;  sturgeon  in,  199;  village-sites  along,  84, 
371,  380 

Wolf  River  people,  a  band  group,  380 

Wolf-skin,  fillets  of,  111 

Wolf-Wave,  linked  gentes,  46-48 

Woman,  earth  personified  as,  35;  women:  appli- 
que"d  garments  of,  267-273;  aunts  title  of,  39, 
164,  357;  care  of  children  by,  214-215;  cattails 
gathered  by,  244;  coiffure  of,  122-123,  132; 
dance  of,  75,  349;  dress  of,  122-130,  141;  ears 
of  corn  tested  by,  159;  facial  painting  of,  132; 
friendship  design  of,  261,  265;  hair  eradicated 
by,  131;  in  league  with  Thunder,  263;  in  men- 
ses, 52,  54,  93,  145,  314;  knives  of,  127;  lodges 
built  by,  88-89;  mats  property  of ,  247 ;  orna- 
ments of,  128-129;  part  of,  in  canoe  building, 
217-219,  221;  part  of,  in  rice  harvest,  145-147; 
parturition  of ,  52 ;  pipes  of,  362 ;  reeds  gathered 
by,  239;  sashes  of,  238;  shinny  belonging  to, 
56;  Sky-sisters  presiding  over,  30,  268-269; 
string  made  by,  249;  war-bundles  granted  to, 
60;  warriors'  scalps  received  by,  63-64;  weav- 
ing by,  256 


INDIAN    NOTES 


INDEX 


Woman's  dance,  75;  drum  of,  349 
Wood,  arrows  and  shafts  of,  323-327;  beaming- 
tool  of,  226;  bowls  of,  73,  286-288;  bows  of, 
312,  320-322,  369;  boxes  of,  113,  299;  canoes 
of,  208,  216,  222-223 ;  carving  of,  92,  203,  213, 
310,  312,  317,  332-339,  347,  354,  356^357, 
359-360;  combs  of,  123;  cooking  utensils  of, 
169-173,  309;  cradles  of,  214;  cylinder  of,  72; 
decorative  strips  of,  121;  deer-call  of,  185; 
dolls  of,  70,  332-336;  etching  of,  312,  340-343; 
floats  of,  201,  205;  flutes  of,  356-r357;  games  of, 
367-369;  grave-posts  and  shed  of,  80-81,  99, 
260,  340-341;  grills  of,  102-103;  in  building, 
-88-89,  91-93,  100,  216-222;  jacklight  of, 
185;  molds  of,  171;  mortars  of,  159.288,  303- 
304;  paddles  of,  148,  160,  170,  205,  222;  paint- 
ing on,  330;  pestles  of,  159,  303;  pipestems  of, 
363;  platter  of,  359;  pot-hooks  of,  102;  rubbing 
tool  of,  225,  227;  saddles  of,  212-213;  sap- 
spout  of,  167;  sculpture  in,  97-98,  331;  spoons 
of,  170,  173,  215,  286,  289-293,  336 
Wood-ashes,  kettles  scoured  with,  172;  lye  of, 

161,237 

Woodchuck,  carved  on  saddle,  213;  superstition 
concerning,  194;  tails  of,  as  decoration,  351 
Woodchuck-skin,  tobacco  pouches  of,  366 
Wood-duck,   native   name   for,    197;   toilet   set 

adorned  with,  138 
Woodland  tribes,  see  Forest  tribes 
Wood-tortoise,  shell  of,  for  bowls,  288 
Wool,  buffalo,  use  of,  120,  232,  2_38,  251,  265; 

yarn,  garter  lengthened  with,  253 
Worship,  games  a  form  of,  56 
Wounds  healed  by  war-bundles,  310 
Woven  beadivork,  see  Beadwork,  woven 


477 


AND    MONOGRAPHS 


478 

MENOMINI  CULTURE 

Wrappers,  for  puppets,    333-334;    for   rattles, 

352-354;  for  war-bundles,  229,  241,  311,  313, 

340;    quilled,  of  pipestems,  275 

Wrist-bands,  jinglers  on,  355 

Yarn,  bags,  weaving  of,  213,  231-232,  310,  313; 

buffalo-wool,  120,  232,  238,  251,  265;  com- 

bined with  fiber,  233-235;  commercial,  231; 

garters  of,  120;  garters  tied  with,  253;  leggings 

ornamented  with,   115;  sashes  of,   109,   111, 

120,   124;  tassels  of,  347;    tobacco-pouches, 

120,  366-367 

Yellow,  dye,  344;  face  painted  with,  132;  sym- 

bolism of,  269 

Yellow  root,  a  plant,  135 

Yoke  used  in  gathering  sap,  168,  172 

Younger,  H.  0.,  on  early  Menomini  sites,  83 

Youth's  dance,  180.    See  Feast  of  first  game 

Zigzag,  design,  261;  twined  weaving,  233,  234; 

weaving,  248 

Zoar  settlement,  Wis.,  331,  334,  364;  native  name 

for,  389 

INDIAN    NOTES 

INDIAN    NOTES 


MUSEUM    OF   THE   AMERICAN    INDIAN 


AND 


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HEYE    FOUNDATION 


